Twelve Things Worth Knowing According to Jacques Delacroix, PhD, Plus a Very Few Brain Food Items.

Note: I wish you all a prosperous, healthy, and writerly year 2019. (No wishes for happiness, it will come from all the above.)

I have a French nephew who is super-smart. Not long after graduating from the best school in France, he moved to Morocco where he married a super-smart Moroccan woman. He is so smart that he asked me for my intellectual will before I depart for another planet. It’s below.

Here are my qualifications: I taught in universities for thirty years, including twenty-five years in a business school in Silicon Valley. My doctorate is in sociology. (Please, don’t judge me.) My fields of specialization are Organizational Theory and the Sociology of Economic Development. My degree is from a very good university although I am a French high school dropout. My vita is linked here (pdf). Its academic part is respectable from a scholarly standpoint, no more. There is much additional info in my book: I Used to Be French: an Immature Autobiography, available from me, and on Amazon Kindle, and in my electronic book of memoirs in French: “Les Pumas de grande-banlieue: histoires d’émigration”, also on Amazon Kindle.

1. When the facts don’t fit your perspective you should change …. ? (Complete sentence.)

2. One basic complex idea worth knowing that resists learning: natural selection.

Note: the effective mechanism involved is multi-generational differential reproduction. You don’t understand natural selection until you can put a meaning on all three words.

3. Another basic idea worth knowing, a counter-intuitive one, that also resists learning: the principle of Comparative Advantage: If you are not working at what you do the very best, you are impoverishing me. There is a ten-lesson quick course on my blog to explain this. Look for short essays with the word “protectionism” in the title. A longform version can also be found, here.

4. Taking from the poor is a stupid way to try to become rich when you can invent a new world – like Steve Jobs – and be immensely rewarded for it. Or open a decent restaurant and be well rewarded, or learn welding. There isn’t much you can take from the poor anyway because they are poor. Plus, the bastards often resist!

5. Culture is in the heads (plural). Everything else isn’t “culture.”

6. How a body of people act is not simply the addition of the thinking of its individual human members. (There is a sociology!)

7. Beware those pesky fractions. Quick test: Five years ago, my income was 40% of yours. Now, my income is only 20% of yours. Am I earning less than I did five years ago?

8. Correlation is not causation but there is no causation without some sort of correlation.

9. Statistical significance is significant even if you don’t quite know what it signifies. Find out. It’s not hard.

10. Use statistical estimation methods even if you don’t understand them well. It will improve your reasoning rigor by confronting you brutally with the wrongness of your guesses. And you can only become better at it with practice.

11. There is not text that’s not improved by extirpating from it half of all adjectives and adverbs.

12. Reading is still the most efficient way to improve your comprehension of the world.

It seems to me that if you understand these twelve points inside out, you are well above average in general culture; that’s even true on a global scale.

Below are some intellectual anchoring points of my life. They are subjectively chosen, of course. Don’t lend them too much credence.

My favorite singer-composers: Jacques Brel; the Argentinean Communist Atahualpa Yupanqui. (I can’t help it.)

My favorite instrumental musics: baroque music, the blues.

My favorite painters: Caravaggio (link); Delacroix (Eugene); Delacroix (Krishna).

I don’t have a favorite book because I read all the time without trying to rank books. These three books have made a lasting impression, changed my brain pathways forever, I suspect: Daniel Defoe, Robinson Crusoe; George R. Stewart, Earth Abides; Eric Hoffer, The True Believer: Thoughts on the Nature of Mass Movements.

The only two intelligent things I have said in my life:

“Once you know a woman well vertically, you know nothing about her horizontally.”

“There is not bad book.”

Between anarchy and minarchism: the redistributive state

While sometimes we think of ideologies in strict terms of left and right, more frequently we look at political schemes that incorporate a statism dimension. Big government is possible for both conservatives and progressives; so, maybe, is minarchy. If minarchy is possible, and achievable, it must attain popular support less it be thwarted by revolution or contrarian voting. From this, maybe it makes sense that a minarchism utilize fundamental values from each side, in order to be pragmatic and achieve democratic (and thereby stable) ends. Here there may even be room for an ultraminarchy.

In Anarchy, State and Utopia, Robert Nozick defended a minimal state slightly more restrained than traditional classical liberalism. This minimal state arises through natural market forces from statelessness, and serves to enforce contracts and produce monopolistic law. Nozick, although countering his fellow academic Rawls, was also responding to the natural law anarchists, who criticized coercive states for violating human rights — which, in many interpretations, boil down to rights of property.

However, before arriving at the minimal, night-watchman state, Nozick articulates an ultraminimal state, i.e. a private protection agency that claims exclusionary right over the use of force for a given geographical area. It has its voluntary clients; the extension of coverage to others makes the agency a “state” as it introduces taxation.

In ASU the state is an entity formed from an invisible hand to produce heavily libertarian functions of government like protecting rights. Because of this, the minarchist state was a refuge for archist libertarians to claim as their own, relatively consistent with centuries of Western liberal thought. Accordingly, in response, the anarchists question the viability of a lasting minimal state — cue David Friedman in Machinery of Freedom:

“It took about 150 years, starting with a Bill of Rights that reserved to the states and the people all powers not explicitly delegated to the federal government, to produce a Supreme Court willing to rule that growing corn to feed to your own hogs is instate commerce and can therefore be regulated by Congress.”

Government grows; modern government grows really, really fast. Minimalism hasn’t seemed to last. So the question is, what sorts of minimal governance could last?

The traditional ultraminimal and minimal state are concerned with, as stated, traditionally libertarian public functions such as police, the judiciary, and possibly roads and maybe even national defense. The problem with these utilities is that they feel wildly inadequate to the modern American used to entitlements, welfare, or a president. The privatization of nearly all federal departments is seen as wild enough for John Oliver to entertain millions of viewers, at the blight of Gary Johnson, and make hardcore libertarianism a losing electoral program. The contemporary world is too complicated, or our enemies are too powerful, or the market is too corrupt for the reinstitution of laissez-faire in the 21st century.

Nevertheless we want a smaller government, or no government, and losing to the tide isn’t a good death; we’d rather fight, and we’d rather win. A lasting minarchism satisfies the purposes of limited governance — liberty, protection, and preserving the benefits of the market — while sufficiently completing basic democratic demands, lest it erode into statism or collapse internally. (Keep in mind that anarchism, at least this week, is not a winning platform.)

Here’s what I think lies between anarchism and minarchism: the redistributive state. We can make a couple assumptions which are likely true: (1) every public service currently offered by the state could be provided (and, maybe, could be provided better) by the market and non-coercive communities instead, and (2) the entitlement theory of distributive justice offered by Nozick is correct, i.e. holdings are just if acquired by peaceful initial acquisition, voluntary exchange or gifting, or rectification of a previous unjust acquisition. Taking these assumptions, and leveraging the fact that the American populace will not currently settle for brutalist governance, the redistributive state (RS) seeks only to collect tax revenues and redistribute money progressively.

Instead of offering vouchers, EBT, or public options like housing, schools, security and roads, a RS would only tax its citizens and reallocate revenue based on some progressive variables like income, net worth or consumption. (These details are less important, for now.) The only administration is something like an IRS, Census Bureau and investigation unit suffused together, with over ninety percent of the current staff eliminated, with tax escapees adjudicated in private courts and sent to private prisons or some other form of punishment.

An RS violates rights based on a Lockean conception; it also does something which sounds pretty socialist to right-wing circles. For this reason, though minarchist, it may not be libertarian. However, the pragmatic element is also highly utilitarian, which may interest bleeding-hearts; and, being essentially one big welfare program, it may intrigue American leftists currently eyeing universal healthcare and socialized education. We would do well to keep in mind that Friedrich Hayek and Milton Friedman were not averse to basic income either — a redistributive state keeps a UBI and abandons the active functions of the state. I think it is obvious that, in a situation where we are already giving a person $X in the form of schools, transfer payments, utilities, roads, defense, firefighters, planning, retirement funds, mail service, etc. etc., instead we should just give that person $X to spend however they see fit. If anyone disagrees, they are probably too authoritarian to consider minarchism in any scenario.

The RS has many benefits over our contemporary goverment. In the first case, the reductionist perspective of right-wing anarchists — that the state is essentially a conquer-tax-and-redistribute machine — is validated, and a lot of the mysterious machinery and bootlicking, ivory-tower political philosophy is dissolved. (And mindless political science about the Rousseauian general will collapses.) And, for the Marxists, their critique of the state as a tool of the capitalist class expires, since the state now greatly serves labor more than capital. Some of the income of the upper classes is directly allocated to the lower classes. Also, the state ceases to be paternalistic — it no longer chooses what food is available through SNAP, or issues health and safety warnings; it just straight-up hands out the money without assuming value for consumers. It doesn’t determine what is taught in schools, or what color the roads are, or what country gets bombed on Tuesday.

Perhaps best of all the RS almost completely eliminates bureaucracy. With one small administrative branch which functions like a hyper-specialized agency, there is little room or need for massive proliferation. Likely, all seats will be elected positions along with some underlings, with the marginal tax brackets pre-established constitutionally. But, that can all be figured out later.

Now, there are some obvious flaws for an RS. First of all, the very wealthy have little incentive to stay in a redistributive state. Their money is seized without visible benefit for themselves, like roads or security. They have to buy those things on their own dime. The only solution to this I can think of is that, in a society with less state involvement, community ties will be closer — the rich will want to pay their “fair share.” This is the Hoppean trust in private charity, except that it’s now “forced private” charity. Also, taxes would be much, much lower than the current situation and hopefully tolerable. The taxes are also going directly to other citizens instead of politician’s wallets, oil tycoons and potassium chloride. Furthermore, they’re paying to live in — the government still has a coercive monopoly on land — the freest nation in the world. An RS is significantly freer than the other statist regimes, and less stressful. Government plays no role at all in everyday life.

One other flaw — maybe an inherent flaw of government brightly illuminated by a raw redistributive state — is what Murray Rothbard saw as an eternal tension between net tax-payers and net tax-consumers. To the extent that the RS administration is elected, and to the extent that politicians have platforms, a lot rests on whether or not taxes will be raised/redistribution will increase or not. The left will continually be concerned with income inequality, regardless of whether or not the poor can afford sustenance. The goalposts might keep climbing. Dialectically, the very wealthy will want to keep the maximum amount of their money, regardless of my arguments above. Raw societal tensions like these require a dynamic form of governance, with fluctuations in party dominance, but the RS is too minimalist to feature such parties or other contrivances. The only hope here, I guess, is that the tension will be less than in the current system. And very likely it will be. (Also, the market will correct much of the gratuitous wealth diparity.)

In conclusion, a redistributive state would be baldly organized around theft (in a libertarian interpretation) and using people as means rather than ends. To that extent it is hardly libertarian. It achieves Nozick’s end of minimal government but distorts the typical functions we correlate with small government. Still, it’s ultraminarchical, preserves innovation, balances right-wing virtues like liberty and industry and left-wing virtues like equality and positive freedom, and, for a radical populace not quite keen on revolution, politically viable. It serves welfarist functions demanded by 21st century citizens without the authoritarian, corporatist monster of the present. Also, no one starves. For all of this, even if a redistributive state is not perfection incarnate, it seems far better than the current system, and provides such a culturally-celibate political framework to possibly achieve acceptance in totally disparate societies from the United States. I don’t advocate a redistributive state quite yet, but I think it’s a useful, radical place to look for bipartisan solutions to a complicated and overwhelmingly statist world.

I’m pretty sure I’m the first one to suggest a state organized singularly around redistribution of citizen wealth, either because it’s too stupid or it’s too grossly unattractive, so I welcome all feedback. But, if voluntarist institutions are possible at all, this implies all the state is is a redistributor anyway. The idea of an RS just accepts this conclusion and makes it efficient. Keep in mind I haven’t elaborated on the many complications of UBI, which is an entire field to articulate more extensively. For now the only question is would it work.

Nightcap

  1. Learning about World War I through German eyes Jonathan Boff, OUPblog
  2. The Danger of a Distorted View of the Right Conor Friedersdorf, the Atlantic
  3. It was supposed to be a simple troll John Holbo, Crooked Timber
  4. Strauss on Nietzsche: the God Killer Keith Whitaker, Claremont Review of Books