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Vulture Economics

It’s been less than a week since the cataclysm in South Asia, and already the institutionalized economists have started to circle the scene like vultures. Roderick’s mostly-cheerful greeting to the New Year puts it in context:

On July 25, 1993, Lloyd Bentsen, President Clinton’s first Secretary of the Treasury, argued on Meet the Press that recent destructive flooding in the Midwest would stimulate the economy, because lots of concrete will be poured …. You have to look at all the jobs that will be created to repair the damage.

On September 14, 2001, three days after the destruction of the World Trade Towers, economist Paul Krugman wrote in the New York Times that the terror attack could even do some economic good. Now, all of a sudden, we need some new office buildings. … Rebuilding will generate at least some increase in business spending.

And now — on December 29, 2004 — C. Fred Bergsten of the Institute for Ienternational Economics has opined on NPR’s Morning Edition that the recent catastrophic tsunami in South Asia — which by the latest estimates has killed fifty times as many people as the 9/11 attacks — will bring economic benefits to the countries affected:

Like any disaster, you get negative effects through destroying existing property and people’s health, but you do get a burst of new economic activity to replace them, and on balance, that generally turns out to be quite positive.

Over time, properties that have been destroyed will be fully replaced, and probably by better and newer substitutes, so at the end of the reconstruction process, the countries will probably be wealthier.

The jaw simply drops.

Don’t get me wrong: this isn’t intended as a jeremiad against the construction industry or others who will be profiting from the rebuilding effort. Nor am I about to launch into calls for ill-conceived government price controls or anything of the sort. Whatever their motives, people involved in rebuilding (through charity and through business) are making an effort to help people get back homes and livelihoods after an unspeakable horror. Vultures play an important and health role in the ecosystem; what I object to is the Vulture Economists who fabricate reasons to claim that rebuilding somehow, inexplicably, makes for a net gain or a silver lining to this catastrophe. It’s not just that this looks like a lack of decent respect for the dead–although it is that, and especially when we are talking about the catastrophic loss of over 100,000 people. It’s also that it’s just a lie–a particularly atrocious example of the Broken Window Fallacy, uttered by comfortable professional economists who make it very clear what is seen and what is not seen from their comfortable leather chairs.

Roderick finds the spectacle of distinguished experts happily swallow[ing] [The Broken Window Fallacy] in the blatant and naked form of that very absurdum to which Bastiat and Hazlitt sought to reduce the subtler versions appalling; I agree, but I can only add that we have all too much reason to have seen this coming. There’s good reason to think that there’s no catastrophe so hideous that someone won’t try to declare it a net economic good. After all, part of the historical education that we all seem to get–and I don’t doubt this includes the Krugmans and Bergstens of the world–routinely indulges in this sort of sophistry. As the Black Death of 1347 swept across Europe, about one third of the people on the continent died; in the countries worst affected (such as England) the death toll rose to as much as one half of the population. The nearness of death pervaded all life in the second half of the 14th century; entire towns were wiped out in weeks, processions of flagellants wandered from town to town crying out to God to forgive them their sins, and (as one German witness tells us) men and women wandered around as if mad and let their cattle stray because no one had any inclination to concern themselves about the future. Yet how many of us have had Western Civ textbooks confidently and drily report something like this on the alleged macroeconomic effects of the Death:

The declining population at the end of the 14th century had a number of important effects. Many people touched by the plague moved away from medieval cities and towns to unaffected areas. This was the negative impact. On the positive side, some landlords began to concentrate on improving the fertility of the soil. And back in the cities, the declining population of workers meant that masters sought out new ways to produce which required less manpower. That is, they began to construct labor saving machinery. In other words, an act of God produced a greater need for technological innovation.

— The History Guide: In The Wake of the Black Death

Or:

The Black Death greatly helped accelerat social and economic change during the 14th and 15th centuries …. the great population reduction due to the plague brought cheaper land prices, more food for the average peasant, and a relatively large increase in per capita income among the peasantry.

— WikiPedia: Black Death

Or:

The demand for people to work the land was so high that it threatened the manorial holdings. Serfs were no longer tied to one master; if one left the land, another lord would instantly hire them. The lords had to make changes in order to make the situation more profitable for the peasants and so keep them on their land. In general, wages outpaced prices and the standard of living was subsequently raised.

— Decameron Web: Social and Economic Effects of the Plague

Or:

The plagues also brought economic changes. The death of so many people concentrated wealth in the hands of survivors. In many cases those workers who remained alive could earn up to five times what they had earned before the plague. In the towns, plague had the effect of consolidating wealth somewhat, especially among the middle class. As plague destroyed people and not possessions, the drop in population was accompanied by a corresponding rise in per capita wealth. Large increases in spending in the towns at this time are well documented.

— Encarta: Black Death

Parallel remarks could be made, for example, on the (apparently ineradicable) textbook tale of wartime prosperity during the cataclysm of World War II. This is what happens when positivist pseudo-economists run the show: empty manipulation of econometric numbers takes the place of humane concern for the suffering and material conditions that real people face, and since economics is a science about human conditions, the result is not only ethically bankrupt but also bad economics. Écrasez la niaserie.

Oh I love that dirty water…

Today L. and I are flying to the birthplace of the Boston Women’s Health Collective and the home of Benjamin Tucker; as I mentioned here before, the aim is to present an essay I co-authored with Roderick on the prospects for libertarian feminism–and why it should be more feminist than most avowed libertarian feminists seem to think. We will be presenting the essay as participants in the inaugural symposium of the Molinari Society at the American Philosophical Association Eastern Division meeting. Roderick has the nitty-gritty on the meeting.

See you in the New Year!

Tidings of comfort and joy

I am not a Christian in anything but an aesthetic sense; but I have to confess that I’m a real sap for Christmas. Not the sentimentalized, garishly lit Santa Claus Christmas; I’m a real Grinch when it comes to Rankin-Bass animation or Frank Capra movies. And not the johnny-come-lately sanctimonious and politicized Happy Birthday, Jesus! fundamentalist Christmas, either; the holiday is not an opportunity for public display of your piety. I mean the simple, quiet, peaceful, earnestly and humbly Christian Christmas. As Linus would say:

4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

5 To be taxed with Mary his espoused wife, being great with child.

6 And so it was, that, while they were there, the days were accomplished that she should be delivered.

7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.

9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

14 Glory to God in the highest, and on earth peace, good will toward men.

— Luke, Chapter 2

That’s what it’s all about. May we all have peace, joy, and light in the coming year. Merry Christmas, everyone.

Three Notes

  1. Malcolm X is a really, really fine film. I always remember that it is fantastic, but I never remember just how good it is until I watch it again.

  2. I am flying to Dallas to do some almost-Christmas visiting with my family; while I will have Internet access a fair amount of the time, all the non-family-visiting time I take will be turned over to finishing the essay that I’m co-authoring with Roderick, which we will be presenting a mere week from today at the American Philosophical Association Eastern Division conference in Boston. I should be back around Christmas or so, but I don’t know if there will be any substantial blogging prior to the New Year. We’ll see.

    The essay we’ll be presenting, in case you’re interested, is on libertarianism and feminism; I’ve mentioned the topic, in considerably less detail, here before: see Why Libertarians Need Feminism and Government and the pink-collar ghetto, and touched on related themes in Pro-Choice on Everything, Part I, Because of assholes like this guy…, April March, and EC OTC in OZ, among other places. The overarching project is an effort to show that radical feminism and libertarianism can and should be reconciled–they can because the points where there seems most obviously to be contradiction are actually mostly the result of misunderstandings, either of each other or of one’s own position (misunderstandings that can be dispelled, in part, by the illuminating example of the nineteenth century individualist anarchists, as Roderick has argued before); and they should because they have a lot to offer one another both in terms of theoretical insight and strategy. Unfortunately, some past attempts by libertarians to incorporate feminism into their analysis (take Wendy McElroy’s iFeminism—please!) have fallen straight into a couple of notorious traps: (1) dancing to the divide-and-conquer tune of definition-by-opposition–that is, isolating some ill-defined bogey-woman of Evil Radical Feminism, attacking it mercilessly, and then forgetting to say anything in particular about male supremacy; and (2) attempting a hyphenated feminism synthesis in which the feminism is entirely swallowed by the libertarianism. Our hope is to help suggest a more productive way forward.

  3. Happy Festivus! (Thanks, Max.)

Cheers, everyone.

One Moore for the free world: Chapter I of Principia Ethica is now online

G.E. Moore is one of the most important, and the most overlooked, figures in Analytic philosophy. All too many historical surveys of early Analytic philosophy treat him as attached to Bertrand Russell‘s hip, and as soon as they have got done discussing their joint break with Absolute Idealism and offered a rather Russellian understanding of Moore’s work on Analytic method, they pretty quickly move on to talk about what’s taken to be the heavy-duty stuff: Principia Mathematica, Wittgenstein, and the Vienna Circle. All of this is too damn bad; for as valuable as the parts of Analytic method that Moore and Russell developed more or less in tandem are, there are in the end deep differences between Moore and Russell, in the motivations that led each to adopt Analytic method and the understanding of the aim and right method of philosophy that resulted for each. And I think that it is quite often (although perhaps not always) the distinctively Moorean picture that has something of lasting value to offer us today, even as very few Analytic philosophers can be found anywhere who actually adhere to most or even many of the strictures of the classical Moore-Russell program of conceptual analysis. (The reason why is, briefly, that Russell worked on analytic method from essentially Cartesian motives–his longing for certainty and his efforts to fight what he saw as an uphill battle against thoroughgoing skepticism, whether in his efforts to provide sure foundations for natural science, for everyday perceptual reports, or for mathematics. But Moore’s motives are, strange though it may sound, essentially Kantian; his work begins from the sure truth of the propositions of common sense, and does its best to carefully work out how that truth is possible. Even if the conclusions he ends up at are wrong–and they often are–the picture of philosophy he offers, unlike Russell’s, has much to say to us today–even to those who have set most of programmatic conceptual analysis to one side. It is also, I might add, perhaps the single most important uncredited influence on the development of Wittgenstein’s philosophy.)

In any case: Moore is left out too often when people are telling the story of early Analytic philosophy, and one of the unfortunate side effects is that there is very little of Moore’s philosophy available on the web, even though many of his most influential works have now entered the public domain. But I’m happy to announce a milestone in my own effort to undo a bit of that neglect: the first Chapter of Moore’s Principia Ethica is now completely transcribed and available online (it’s one of the inaugural projects at the Fair Use Repository; more about that, soon). The chapter–entitled The Subject-Matter of Ethics–is probably the best-known of all of Moore’s work on ethics; it contains his (in)famous Open Question Argument and discussion of the Naturalistic Fallacy; it also more-or-less single-handedly inaugurated Analytic meta-ethics. It is now freely available, in beautiful semantic XHTML, for you to read, search, cite, and reprint as you see fit.

In celebration of the occasion, I have also put up a copylefted draft of one of my own essays on Moore, Closing the Question About the Open Question Argument. It’s an attempt, first, to get clear on just how the Open Question Argument works, and, second, to assess its import for meta-ethics in light of important criticisms by Peter Geach. Although I think that Geach’s criticism is vitally important, I argue that important gaps remain in his account, which are best plugged by considerations from Christine Korsgaard’s work on normativity–and, at the end of the plugging, we will have found ourselves coming back closer to Moore’s account than we might have thought. Comments are welcome..

Enjoy!

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