I watch a lot of political debates with my friends. A couple of them have turned to me after watching heated arguments about public debt and (because I have a well-known habit of reading monetary policy blogs) asked me who is right. I hear questions like:
Is it true that public debt represents an unfair burden on our hypothetical grandchildren? Is all this talk about fiscal discipline and balanced budgets pointless? Is it really bad when public debt gets over 100% of a country’s GDP? How can the threat of defaulting on loans lead to inflation and ruin?
And what does all this mean for Ontario? Is Doug Ford right about the deficit?
This is my attempt to sort this all out in a public and durable form. Now when I’ve taken a political debate drinking game too far, I’ll still be able to point people towards the answers to their questions.
(Disclaimer: I’m not an economist. Despite the research I did for it and the care with which I edited, this post may contain errors, oversimplifications, or misunderstandings.)
Is Public Debt A Burden On Future Generations?
Among politicians of a certain stripe, it’s common to compare the budget of a country to the budget of a family. When a family is budgeting, any shortfall must be paid for via loans. Left unspoken is the fact that many families find themselves in a rather large amount of debt early on – because they need a mortgage to buy their dwelling. The only way a family can ever get out of debt is by maintaining a monthly surplus until their mortgage is paid off, then being careful to avoid taking on too much new debt.
Becoming debt free is desirable to individuals for two reasons. First, it makes their retirement (feel) much more secure. Given that retirement generally means switching to a fixed income or living off savings, it can be impossible to pay off the principle of a debt after someone makes the decision to retire.
Second, parents often desire to leave something behind for their children. This is only possible if their assets outweigh their debts.
Countries have to grapple with neither of these responsibilities. While it is true that the average age in many countries is steadily increasing, countries that have relatively open immigration policies and are attractive to immigrants largely avoid this problem. Look at how Canada and the United States compare to Italy and Japan in working age population percentage, for example.
Even in Japan, where this is “dire”, the percentage of the population that is working age is equivalent to the percentage of the population that was working age in Canada or America in 1970. As lifespans increase, we may have to expand our definition of working age. But some combination of immigration, better support for parents, and better support for older citizens who wish to keep working will prevent us from ever getting to a point where it’s sensible to talk about a country “retiring”.
Since countries don’t “retire”, they don’t have to cope with the worry of “needing to work later to pay off that debt”. Since countries don’t have children, they don’t have to worry about having something to pass on. Countries don’t ever actually have to pay back all of their debt. They can continue to roll it over indefinitely, as long as someone is willing to continue to loan them money at a rate they’re willing to pay.
What I mean by “rolling over”, is that countries can just get a new loan for the same amount as their last one, as soon as the previous loan comes due. If interest rates have risen (either in general, or because the country is a greater risk) since their last loan, the new loan will be more expensive. If they’ve fallen, it will be cheaper. Rolling over loans changes the interest rate a country is paying, but doesn’t change the amount it owes.
Is Talk Of Discipline Pointless?
Even if countries don’t really ever have to pay back the principle on their loans, they do have to make interest payments (borrowing to pay these is possible, but it isn’t a good look and can pretty quickly lead to dangerous levels of debt). The effect of these payments ranges from “it’s mildly annoying that we can’t spend that money on something better” to “we’re destroying our ecosystem growing bananas so that we have something to sell for cash to make our interest payments”. Lack of discipline and excessive debt levels can move a country closer to the second case.
In a well-integrated and otherwise successful economy with ample room in its governmental budget, interest payments are well worth the advantage of getting money early. When this money is used to create economic benefits that accrue faster than the interest payments, countries are net beneficiaries. If you take out a loan that charges 1-2% interest a year and use it to build a bridge that drives 4% economic growth for the next forty years, you’re ahead by 2-3% year on year. This is a good deal.
Unlike most talk about interest rates, where they’re entirely hypothetical, I really do mean that 1-2% figure. That’s actually higher than the average rate the US government has been paying to borrow over the last decade (Germany had it even better; they briefly paid negative interest rates). Governments – at least those with a relatively good track record around money – really have a superpower with how cheaply they can get money, so if nothing else, it’s worth keeping debt relatively low so that they don’t lose their reputation for responsibility and continue to have access to cheap money for when they really need it.
That’s the case in a moderately disciplined developed nation with adequate foreign reserves, at least. In a cash-poor or underdeveloped economy where a decent portion of any loan is lost to cronyism and waste, the case for loans being positive is much more… mixed. For these countries, discipline means “taking no loans at all”.
When discipline falls apart and debt levels rise too high, very bad things start to happen.
Is 100% of GDP The Line Beyond Which Debt Shouldn’t Rise?
There is nothing special about 100% of GDP, except that people think it is special.
Sometimes, people talk about markets like they’re these big impersonal systems that have no human input. This feels true because the scale of the global financial system is such that from the perspective of pretty much any individual person, they’re impersonal and impossible to really influence. But ultimately, other than a few high frequency trading platforms, all decisions in a market have to be made by humans.
Humans have decided that in certain cases, it’s bad when a country has more than 100% of its GDP in debt. This means that it becomes much more expensive to get new loans (and because of the constant rollover, even old loans eventually become new loans) when a country crosses this Rubicon, which in turn makes them much more likely to default. There’s some element of self-fulfilling prophecy here!
(Obviously there does have to be some point where a country really is at risk from its debt load and obviously this needs to be scaled to country size and wealth to not be useless. I think people have chosen 100% of GDP more because it’s a nice round number and it’s simple to calculate, not because it has particularly great inherent predictive power, absent the power it has as a self-fulfilling prophecy. Maybe the “objectively correct” number is in fact 132.7% of the value of all exports, or 198% of 5-year average government revenues… In either case, we’ve kind of lost our chance; any number calculated now would be heavily biased by the crisis of confidence that can happen when debt reaches 100% of GDP.)
That said, comparing a country’s debt load to its GDP without making adjustments is a recipe for confusion. While Everyone was fretting about Greece having ~125% of its GDP in debt, Japan was carrying 238% of its GDP in debt.
There are two reasons that Japan’s debt is much less worrying than Greece’s.
First, there’s the issue of who’s holding that debt. A very large portion of Japanese debt is held by its own central bank. By my calculations (based off the most recent BOJ numbers), the Bank of Japan is holding approximately 44% of the Japanese government’s debt. Given that the Bank of Japan is an organ of the Japanese Government (albeit an arm’s length one), this debt is kind of owed by the government of Japan, to the government of Japan. When 44% of every loan payment might ultimately find its way back to you, your loan payments become less scary.
Second, there’s the issue of denomination. Greek public debts are denominated in Euros, a currency that Greece doesn’t control. If Greece wants €100, it must collect €100 in taxes from its citizens. Greece cannot just create Euros.
Japanese debt is denominated in Yen. Because Japan controls the yen, it has two options for repaying ¥100 of debt. It can collect ¥100 in taxes – representing ¥100 worth of valuable work. Or it can print ¥100. There are obvious consequences to printing money, namely inflation. But given that Japan has struggled with chronic deflation and has consistently underperformed the inflation targets economists think it needs to meet, it’s clear that a bit of inflation isn’t the worst thing that could happen to it.
When evaluating whether a debt burden is a problem, you should always consider the denomination of the debt, who the debtholders are, and how much inflation a country can tolerate. It is always worse to hold debt in a denomination that you don’t control. It’s always worse to owe money to people who aren’t you (especially people more powerful than you), and it’s always easier to answer debt with inflation when your economy needs more inflation anyways.
This also suggests that government debt is much more troubling when it’s held by a sub-national institution than by a national institution (with the exception of Europe, where even nations don’t individually control the currency). In this case, monetary policy options are normally off the table and there’s normally someone who’s able to force you to pay your debt, no matter what that does to your region.
Developing countries very rarely issue debt in their own currency, mainly because no one is interested in buying it. This, combined with low foreign cash reserves puts them at a much higher risk of failing to make scheduled debt payments – i.e. experiencing an actual default.
What Happens If A Country Defaults?
No two defaults are exactly alike, so the consequences vary. That said, there do tend to be two common features: austerity and inflation.
Austerity happens for a variety of reasons. Perhaps spending levels were predicated on access to credit. Without that access, they can’t be maintained. Or perhaps a higher body mandated it; see for example Germany (well, officially, the EU) mandating austerity in Greece, or Michigan mandating austerity in Detroit.
Inflation also occurs for a variety of reasons. Perhaps the government tries to fill a budgetary shortfall and avoid austerity by printing bills. This flood of money bids up prices, ruins savings and causes real wages to decline. Perhaps it becomes hard to convince foreigners to accept the local currency in exchange for goods, so anything imported becomes very expensive. When many goods are imported, this can lead to very rapid inflation. Perhaps people in general lose faith in money (and so it becomes nearly worthless), maybe in conjunction with the debt crisis expanding to the financial sector and banks subsequently failing. Most likely, it will be some combination of these three, as well as others I haven’t thought to mention.
During a default, it’s common to see standards of living plummet, life savings disappear, currency flight into foreign denominations, promptly followed by currency controls, which prohibit sending cash outside of the country. Currency controls make leaving the country virtually impossible and make any necessary imports a bureaucratic headache. This is fine when the imports in question are water slides, but very bad when they’re chemotherapy drugs or rice.
On the kind of bright side, defaults also tend to lead to mass unemployment, which gives countries experiencing them comparative advantage in any person intensive industry. Commonly people would say “wages are low, so manufacturing moves there”, but that isn’t quite how international trade works. It’s not so much low wages that basic manufacturing jobs go in search of, but a workforce that can’t do anything more productive and less labour intensive. This looks the same, but has the correlation flipped. In either case, this influx of manufacturing jobs can contain within it the seed of later recovery.
If a country has sound economic management (like Argentina did in 2001), a default isn’t the end of the world. It can negotiate a “haircut” of its loans, giving its creditors something less than the full amount, but more than nothing. It might even be able to borrow again in a few years, although the rates that it will have to offer will start out in credit card territory and only slowly recover towards auto-loan territory.
When these trends aren’t managed by competent leadership, or when the same leaders (or leadership culture) that got a country into a mess are allowed to continue, the recovery tends to be moribund and the crises continual. See, for example, how Greece has limped along, never really recovering over the past decade.
Where Does Ontario Fit In?
My own home province of Ontario is currently in the midst of an election and one candidate, Doug Ford, has made the ballooning public debt the centrepiece of his campaign. Evaluating his claims gives us a practical example of how to evaluate claims of this sort in general.
First, Ontario doesn’t control the currency that its debt is issued in, which is an immediate risk factor for serious debt problems. Ontario also isn’t dominant enough within Canada to dictate monetary policy to the Federal Government. Inflation for the sake of saving Ontario would doom any sitting Federal government in every other province, so we can’t expect any help from the central bank.
Debt relief from the Federal government is possible, but it couldn’t come without hooks attached. We’d definitely lose some of our budgetary authority, certainly face austerity, and even then, it might be too politically unpalatable to the rest of the country.
However, the sky is not currently falling. While debt rating services have lost some confidence in our willingness, if not our ability to get spending under control and our borrowing costs have consequently risen, we’re not yet into a vicious downwards spiral. Our debt is at a not actively unhealthy 39% of the GDP and the interest rate is a non-usurious 4%.
That said, it’s increased more quickly than the economy has grown over the past decade. Another decade going on like we currently are certainly would put us at risk of a vicious cycle of increased interest rates and crippling debt.
Doug Ford’s emotional appeals about mortgaging our grandchildren’s future are exaggerated and false. I’ve already explained how countries don’t work like families. But there is a more pragmatic concern here. If we don’t control our spending now, on our terms, someone else – be it lenders in a default or the federal government in a bailout – will do it for us.
Imagine the courts forcing Ontario to service its debt before paying for social services and schools. Imagine the debt eating up a full quarter of the budget, with costs rising every time a loan is rolled over. Imagine our public services cut to the bone and our government paralyzed without workers. Things would get bad and the people who most need a helping hand from the government would be hit the hardest.
I plan to take this threat seriously and vote for a party with a credible plan to balance our budget in the short term.
If one even exists. Contrary to his protestations, Doug Ford isn’t leading a party committed to reducing the deficit. He’s publically pledged himself to scrapping the carbon tax. Absent it, but present the rest of his platform, the deficit spending is going to continue (during a period of sustained growth, no less!). Doug Ford is either lying about what he’s going to cut, or he’s lying about ending the debt. That’s not a gamble I particularly want to play.
I do hope that someone campaigns on a fully costed plan to restore fiscal order to Ontario. Because we are currently on the path to looking a lot like Greece.
Tanya Granic Allen is the most idealistic candidate I’ve ever seen take the stage in a Canadian political debate. This presents some awkward challenges for the candidates facing her, especially Mulroney and Elliot.
First, there’s the simple fact of her idealism. I think Granic Allen genuinely believes everything she says. For her, knowing what’s right and what’s wrong is simple. There isn’t a whole lot of grey. She even (bless her) probably believes that this will be an advantage come election time. People overwhelming don’t like the equivocation of politicians, so Granic Allen must assume her unequivocal moral stances will be a welcome change
For many people, it must be. Even for those who find it grating, it seems almost vulgar to attack her. It’s clear that she isn’t in this for herself and doesn’t really care about personal power. Whether she could maintain that innocence in the face of the very real need to make political compromises remains an open question, but for now she does represent a certain vein of ideological conservatism in a form that is unsullied by concerns around electability.
The problem here is that the stuff Granic Allen is pushing – “conscience rights” and “parental choice” – is exactly the sort of thing that can mobilize opposition to the PC party. Fighting against sex-ed and abortion might play well with the base, but Elliot and Mulroney know that unbridled social conservatism is one of the few things that can force the province’s small-l liberals to hold their noses and vote for the big-L Liberal Party. In an election where we can expect embarrassingly low turnout (it was 52% in 2014), this can play a major role.
A less idealistic candidate would temper themselves to help the party in the election. Granic Allen has no interest in doing this, which basically forces the pragmatists to navigate the tricky act of distancing themselves from her popular (with the base) proposals so that they might carry the general election.
Second, there’s the difficult interaction between the anti-rational and anti-empirical “common sense” conservatism pushed by Granic Allen and Ford and the pragmatic, informed conservatism of Elliot and Mulroney.
For Ford and Granic Allen, there’s a moral nature to truth. They live in a just world where something being good is enough to make it true. Mulroney and Elliot know that reality has an anti-partisan bias.
Take clean energy contracts. Elliot quite correctly pointed out that ripping up contracts willy-nilly will lead to a terrible business climate in Ontario. This is the sort of suggestion we normally see from the hard left (and have seen in practice in places the hard left idolizes, like Venezuela). But Granic Allen is committed to a certain vision of the world and in her vision of the world, government getting out of the way can’t help but be good.
Christine Elliot has (and this is a credit to her) shown that she’s not very ideological, in that she can learn how the world really works and subordinate ideology to truth, even when inconvenient. This would make her a more effective premier than either Granic Allen or Ford, but might hurt her in the leadership race. I’ve seen her freeze a couple times when she’s faced with defending how the world really works to an audience that is ideologically prevented from acknowledging the truth.
As Joseph Heath has pointed out, this tension between reality and ideology is responsible for the underrepresentation of modern conservatives among academics. Since the purpose of the academy is (broadly) truth-seeking, we shouldn’t be surprised to see it select against an ideology that explicitly rejects not only the veracity of much of the products of this truth seeking (see, for example, Granic Allen’s inability to clearly state that humans are causing climate change) but the worthwhileness of the whole endeavour of truth seeking.
When everything is trivially knowable via the proper application of “common-sense”, there’s no point in thinking deeply. There’s no point in experts. You just figure out what’s right and you do it. Anything else just confuses the matter and leaves the “little guy” to get shafted by the elites.
Third, the carbon tax has produced a stark, unvoiced split between the candidates. On paper, all are opposing it. In reality, only Ford and Granic Allen seriously believe they have any chance at stopping it. I’m fairly sure that Elliot and Mulroney plan to mount a token opposition, then quickly fold when they’re reminded that raising taxes and giving money to provinces is a thing the Federal Government is allowed to do. This means that they’re counting on money from the carbon tax to balance their budget proposals. They can’t say this, because Ford and Granic Allen are forcing them to the right here, but I would bet that they’re privately using it to reassure fiscally conservative donors about the deficit.
Being unable to discuss what is actually the centrepiece of their financial plans leaves Elliot and Mulroney unable to give very good information about how they plan to balance the budget. They have to fall back on empty phrases like “line by line by line audit” and “efficiencies”, because anything else feels like political suicide.
This shows just how effective Granic Allen has been at being a voice for the grassroots. By staking out positions that resonate with the base, she’s forcing other leadership contestants to endorse them or risk losing to her. Note especially how she’s been extracting promises from Elliot and Mulroney whenever possible – normally around things she knows they don’t want to agree to but that play well with the base. By doing this, she hopes to remove much of their room to maneuver in the general election and prevent any big pivot to centre.
Whether this will work really depends on how costly politicians find breaking promises. Conventional wisdom holds that they aren’t particularly bothered by it. I wonder if Granic Allen’s idealism blinds her to this fact. I’m certainly sure that she wouldn’t break a promise except under the greatest duress.
On the left, it’s very common to see a view of politics that emphasizes pure and moral people. The problem with the system, says the communist, is that we let greedy people run it. If we just replaced them all with better people, we’d get a fair society. Granic Allen is certainly no communist. But she does seem to believe in the “just need good people” theory of government – and whether she wins or loses, she’s determined to bring all the other candidates with her.
This isn’t an incrementalist approach, which is why it feels so foreign to people like me. Granic Allen seems to be making the decision that she’d rather the Conservatives lose (again!) to the Liberals than that they win without a firm commitment to do things differently.
The conflict in the Ontario Conservative party – the conflict that was surfaced when his rivals torpedoed Patrick Brown – is around how far the party is willing to go to win. The Ontario Conservatives aren’t the first party to go through this. When UK Labour members picked Jeremy Corbyn, they clearly threw electability behind ideological purity.
In the Ontario PC party, Allen and Ford have clearly staked out a position emphasizing purity. Mulroney and Elliot have just as clearly chosen to emphasize success. Now it’s up to the members. I’m very interested to see what they decide.
No, this isn’t a post about very pretty houses or positional goods. It’s about the type of beauty contest described by John Maynard Keynes.
Imagine a newspaper that publishes one hundred pictures of strapping young men. It asks everyone to send in the names of the five that they think are most attractive. They offer a prize: if your selection matches the five men most often appearing in everyone else’s selections, you’ll win $500.
You could just do what the newspaper asked and send in the names of those men that you think are especially good looking. But that’s not very likely to give you the win. Everyone’s tastes are different and the people you find attractive might not be very attractive to anyone else. If you’re playing the game a bit smarter, you’ll instead pick the five people that you think have the broadest appeal.
You could go even deeper and realize that many other people will be trying to win and so will also be trying to pick the most broadly appealing people. Therefore, you should pick people that you think most people will view as broadly appealing (which differs from picking broadly appealing people if you know something about what most people find attractive that isn’t widely known). This can go on indefinitely (although Yudkowsky’s Law of Ultrafinite Recursion states that “In practice, infinite recursions are at most three levels deep“, which gives me a convenient excuse to stop before this devolves into “I know you know I know that you know that…” ad infinitum).
This thought experiment was relevant to an economist because many assets work like this. Take gold: its value cannot to be fully explained by its prettiness or industrial usefulness; some of its value comes from the belief that someone else will want it in the future and be willing to pay more for it than they would a similarly useful or pretty metal. For whatever reason, we have a collective delusion that gold is especially valuable. Because this delusion is collective enough, it almost stops being a delusion. The delusion gives gold some of its value.
When it comes to houses, beauty contests are especially relevant in Toronto and Vancouver. Faced with many years of steadily rising house prices, people are willing to pay a lot for a house because they believe that they can unload it on someone else in a few years or decades for even more.
When talking about highly speculative assets (like Bitcoin), it’s easy to point out the limited intrinsic value they hold. Bitcoin is an almost pure Keynesian Beauty Contest asset, with most of its price coming from an expectation that someone else will want it at a comparable or better price in the future. Houses are obviously fairly intrinsically valuable, especially in very desirable cities. But the fact that they hold some intrinsic value cannot by itself prove that none of their value comes from beliefs about how much they can be unloaded for in the future – see again gold, which has value both as an article of commerce and as a beauty contest asset.
There’s obviously an element of self-fulfilling prophecy here, with steadily increasing house prices needed to sustain this myth. Unfortunately, the housing market seems especially vulnerable to this sort of collective mania, because the sunk cost fallacy makes many people unwilling to sell their houses at a price below what they paid for it. Any softening of the market removes sellers, which immediately drives up prices again. Only a massive liquidation event, like we saw in 2007-2009 can push enough supply into the market to make prices truly fall.
But this isn’t just a self-fulfilling prophecy. There’s deliberateness here as well. To some extent, public policy is used to guarantee that house prices continue to rise. NIMBY residents and their allies in city councils deliberately stall projects that might affect property values. Governments provide tax credits or access to tax-advantaged savings accounts for homes. In America, mortgage payments provide a tax credit!
All of these programs ultimately make housing more expensive wherever supply cannot expand to meet the artificially increased demand – which basically describes any dense urban centre. Therefore, these home buying programs fail to accomplish their goal of making house more affordable, but do serve to guarantee that housing prices will continue to go up. Ultimately, they really just represent a transfer of wealth from taxpayers generally to those specific people who own homes.
Unfortunately, programs like this are very sticky. Once people buy into the collective delusion that home prices must always go up, they’re willing to heavily leverage themselves to buy a home. Any dip in the price of homes can wipe out the value of this asset, making it worth less than the money owed on it. Since this tends to make voters very angry (and also lead to many people with no money) governments of all stripes are very motivated to avoid it.
This might imply that the smart thing is to buy into the collective notion that home prices always go up. There are so many people invested in this belief at all levels of society (banks, governments, and citizens) that it can feel like home prices are too important to fall.
Which would be entirely convincing, except, I’m pretty sure people believed that in 2007 and we all know how that ended. Unfortunately, it looks like there’s no safe answer here. Maybe the collective mania will abate and home prices will stop being buoyed ever upwards. Or maybe they won’t and the prices we currently see in Toronto and Vancouver will be reckoned cheap in twenty years.
Better zoning laws can help make houses cheaper. But it really isn’t just zoning. The beauty contest is an important aspect of the current unaffordability.
The Righteous Mind follows an argument structure I learned in high school debate club. It tells you what it’s going to tell you, it tells you it, then it reminds you what it told you. This made it a really easy read and a welcome break from The Origins of Totalitarianism, the other book I’ve been reading. Practically the very first part of The Righteous Mind proper (after the foreword) is an introduction to its first metaphor.
Imagine an elephant and a rider. They have travelled together since their birth and move as one. The elephant doesn’t say much (it’s an elephant), but the rider is very vocal – for example, she’s quick to apologize and explain away any damage the elephant might do. A casual observer might think the rider is in charge, because she is so much cleverer and more talkative, but that casual observer would be wrong. The rider is the press secretary for the elephant. She explains its action, but it is much bigger and stronger than her. It’s the one who is ultimately calling the shots. Sometimes she might convince it one way or the other, but in general, she’s buffeted along by it, stuck riding wherever it goes.
She wouldn’t agree with that last part though. She doesn’t want to admit that she’s not in charge, so she hides the fact that she’s mainly a press secretary even from herself. As soon as the elephant begins to move, she is already inventing a reason why it was her idea all along.
This is how Haidt views human cognition and decision making. In common terms, the elephant is our unconscious mind and the rider our consciousness. In Kahneman’s terms, the elephant is our System 1 and the rider our System 2. We may make some decisions consciously, but many of them are made below the level of our thinking.
Haidt illustrates this with an amusing anecdote. His wife asks him why he didn’t finish some dishes he’d been doing and he immediately weaves a story of their crying baby and barking incontinent dog preventing him. Only because he had his book draft open on his computer did he realize that these were lies… or rather, a creative and overly flattering version of the truth.
The baby did indeed cry and the dog indeed bark, but neither of these prevented him from doing the dishes. The cacophany happened well before that. He’d been distracted by something else, something less sympathetic. But his rider, his “internal press secretary” immediately came up with an excuse and told it, without any conscious input or intent to deceive.
We all tell these sorts of flattering lies reflexively. They take the form of slight, harmless embellishments to make our stories more flattering or interesting, or our apologies more sympathetic.
The key insight here isn’t that we’re all compulsive liars. It’s that the “I” that we like to think exists to run our life doesn’t, really. Sometimes we make decisions, especially ones the elephant doesn’t think it can handle (high stakes apologies anyone?), but normally decisions happen before we even think about them. From the perspective of Haidt, “I”, is really “we”, the elephant and its rider. And we need to be careful to give the elephant its due, even though it’s quiet.
Haidt devotes a lot of pages to an impassioned criticism of moral rationalism, the belief that morality is best understood and attained by thinking very hard about it. He explicitly mentions that to make this more engaging, he wraps it up in his own story of entering the field of moral psychology.
He starts his journey with Kohlberg, who published a famous account of the stages of moral reasoning, stages that culminate in rationally building a model of justice. This paradigm took the world of moral psychology by storm and reinforced the view (dating in Western civilization to the times of the Greeks) that right thought had to proceed right action.
Haidt was initially enamoured with Kohlberg’s taxonomy. But reading ethnographies and doing research in other countries began to make him suspect things weren’t as simple as Kohlberg thought. Haidt and others found that moral intuitions and responses to dilemmas differed by country. In particular, WEIRD people (people from countries that were Western, Educated, Industrialized, Rich, and Developed and most especially the most educated people in those countries) were very much able to tamp down feelings of disgust in moral problems, in a way that seemed far from universal.
For example, if asked if it was wrong for a family to eat their dog if it was killed by a car (and the alternative was burying it), students would say something along the lines of “well, I wouldn’t, but it’s gross, not wrong”. Participants recruited at a nearby McDonalds gave a rather different answer: “of course it’s wrong, why are you even asking”. WEIRD students at prestigious universities may have been working towards a rational, justice-focused explanation for morality, but Haidt found no evidence that this process (or even a focus on “justice”) was as universal as Kohlberg claimed.
That’s not to say that WEIRD students had no disgust response. In fact, trying to activate it gave even more interesting results. When asked to justify answers where disgust overpowered students sense of “well as long as no one was hurt” (e.g. consensual adult sibling incest with no chance of children), Haidt observed that people would throw up a variety of weak excuses, often before they had a chance to think the problem through. When confronted by the weakness of their arguments, they’d go speechless.
This made Haidt suspect that two entirely separate processes were going on. There was a fast one for deciding and a slower another for explanation. Furthermore, the slower process was often left holding the bag for the faster one. Intuitions would provide an answer, then the subject would have to explain it, no matter how logically indefensible it was.
Haidt began to believe that Kohlberg had only keyed in on the second, slower process, “the talking of the rider” in metaphor-speak. From this point of view, Kohlberg wasn’t measuring moral sophistication. He was instead measuring how fluidly people could explain their often less than logical moral intuitions.
There were two final nails in the coffin of ethical rationalism for Haidt. First, he learned of a type of brain injury that separated people from their moral intuitions (or as the rationalists might call them “passions”). Contrary to the rationalist expectation, these people’s lives went to hell, as they alienated everyone they knew, got fired from their jobs, and in general proved the unsuitability of pure reason for making many types of decisions. This is obviously the opposite of what rationalists predicted would happen.
Second, he saw research that suggested that in practical measures (like missing library books), moral philosophers were no more moral than other philosophy professors.
Abandoning rationalism brought Haidt to a sentimentalist approach to ethics. In this view, ethics stemmed from feelings about how the world ought to be. These feelings are innate, but not immutable. Haidt describes people as “prewired”, not “hardwired”. You might be “prewired” to have a strong loyalty foundation, but a series of betrayals and let downs early in life might convince you that loyalty is just a lie, told to control idealists.
Haidt also believes that our elephants are uniquely susceptible to being convinced by other people in face to face discussion. He views the mechanism here as empathy at least as much as logic. People that we trust and respect can point out our weak arguments, with our respect for them and positive feelings towards them being the main motive force for us listening to these criticisms. The metaphor with elephants kind of breaks down here, but this does seem to better describe the world as it is, so I’ll allow it.
Because of this, Haidt would admit that rationalism does have some purpose in moral reasoning, but he thinks it is ancillary and mainly used to convince other people. I’m not sure how testable making evolutionary conclusions about this is, but it does seem plausible for there to be selection pressure to make us really good at explaining ourselves and convincing others of our point of view.
As Haidt took this into account and began to survey peoples’ moral instincts, he saw that the ways in which responses differed by country and class were actually highly repeatable and seemed to gesture at underlying categories of people. After analyzing many, many survey responses, he and his collaborators came up with five (later six) moral “modules” that people have. Each moral module looks for violations of a specific class of ethical rules.
Haidt likens these modules to our taste-buds. The six moral tastes are the central metaphor of the second section of the book.
Not everyone has these taste-buds/modules in equal proportion. Looking at commonalities among respondents, Haidt found that the WEIRDer someone was, the less likely they were to have certain modules. Conservatives tended to have all modules in a fairly equal proportion, liberals tended to be lacking three. Libertarians were lacking a whopping four, which might explain why everyone tends to believe they’re the worst.
The six moral foundations are:
This is the moral foundation that makes us care about suffering and pain in others. Haidt speculates that it originally evolved in order to ensure that children (which are an enormous investment of resources for mammals and doubly so for us) got properly cared for. It was originally triggered only by the suffering or distress of our own children, but can now be triggered by anyone being hurt, as well as cute cat videos or baby seals.
An expanding set of triggers seems to be a common theme for these. I’ve personally speculated that this would perhaps be observed if the brain was wired for minimizing negative predictive error (i.e. not mistaking a scene in which there is a lion for a scene without a lion), rather than positive predictive error (i.e. not mistaking a scene without a lion for a scene with a lion). If you minimize positive predictive error, you’ll never be frightened by a shadow, but you might get eaten by a lion.
This is the moral foundation that makes us want everyone to do their fair share and makes us want to punish tax evaders or welfare cheats (depending on our political orientation). The evolutionary story given for this one is that it evolved to allow us to reap the benefits of two-way partnerships; it was an incentive against defecting.
This is the foundation that makes us rally around our politicians, community leaders, and sports teams, as well as the foundation that makes some people care more about people from their country than people in general. Haidt’s evolutionary explanation for this one is that it was supposed to ensure coherent groups.
This is the moral foundation that makes people obey their boss without talking back or avoid calling their parents by the first names. It supposedly evolved to allow us to forge beneficial relationships within hierarchies. Basically, it may have once been very useful to have people believe and obey their elders without question, (like e.g. when the elders say “don’t drink that water, it’s poisoned” no one does and this story can be passed down and keep people safe, without someone having to die every few years to prove that the water is indeed poisoned).
This is the moral foundation that makes people on the right leery of pre-marital sex and people on the left leery of “chemicals”. It shows up whenever we view our bodies as more than just our bodies and the world as more than just a collection of things, as well as whenever we feel that something makes us “spiritually” dirty.
The very plausible explanation for this one is that it evolved in response to the omnivore’s dilemma: how do we balance the desire for novel food sources with the risk they might poison us? We do it by avoiding anything that looks diseased or rotted. This became a moral foundation as we slowly began applying it to stuff beyond food – like other people. Historically, the sanctity moral framework was probably responsible for the despised status of lepers.
This moral foundation is always in tension with Authority/Subversion. It’s the foundation that makes us want to band together against and cast down anyone who is aggrandizing themselves or using their power to mistreat another.
Haidt suggests that this evolved to allow us to band together against “alpha males” and check their power. In his original surveys, it was part of Fairness/Cheating, but he found that separating it gave him much more resolving power between liberals and conservatives.
Of these six foundations, Haidt found that libertarians only had an appreciable amount of Liberty/Oppression and Fairness/Cheating and of these two, Liberty/Oppression was by far the stronger. While the other foundations did exist, they were mostly inactive and only showed up under extreme duress. For liberals, he found that they had Care/Harm, Liberty/Oppression, and Fairness/Cheating (in that order).
Conservatives in Haidt’s survey had all six moral foundations, like I said above. Care/Harm was their strongest foundation, but by having appreciable amounts of Loyalty/Betrayal, Authority/Subversion, and Sanctity/Degradation, they would occasionally overrule Care/Harm in favour of one or another of these foundations.
Haidt uses these moral foundations to give an account of the “improbable” coalition between libertarians and social conservatives that closely matches the best ones to come out of political science. Basically, liberals and libertarians are descended (ideologically, if not filially) from those who embraced the enlightenment and the liberty it brought. About a hundred years ago (depending on the chronology and the country), the descendants of the enlightenment had a great schism, with some continuing to view the government as the most important threat to liberty (libertarians) and others viewing corporations as the more pressing threat (liberals). Liberals took over many auspices of the government and have been trying to use it to guarantee their version of liberty (with mixed results and many reversals) ever since.
Conservatives do not support this project of remaking society from the top down via the government. They believe that liberals want to change too many things, too quickly. Conservatives aren’t opposed to the government qua government. In fact, they’d be very congenial to a government that shared their values. But they are very hostile to a liberal, activist government (which is rightly or wrongly how conservatives view the governments of most western nations) and so team up with libertarians in the hopes of dismantling it.
It is an attraction to murder and treason which hides behind such perverted tolerance, for in a moment it can switch to a decision to liquidate not only all actual criminals but all who are “racially” predestined to commit certain crimes. Such changes take place whenever the legal and political machine is not separated from society so that social standards can penetrate into it and become political and legal rules. The seeming broad-mindedness that equates crime and vice, if allowed to establish its own code of law, will invariably prove more cruel and inhuman than laws, no matter how severe, which respect and recognize man’s independent responsibility for his behavior.
That said, it is possible for inconvenient or dangerous things to be true and their inconvenience or danger has no bearing on their truth. If Haidt saw his writings being used to justify or promote violence, he’d have a moral responsibility to decry the perpetrators. Accepting that sort of moral responsibility is, I believe, part of the responsibility that scientists who deal with sensitive topics must accept. I do not believe that this responsibility precludes publishing. I firmly believe that only right information can lead to right action, so I am on the whole grateful for Haidt’s taxonomy.
The similarities between liberals and libertarians extend beyond ethics. Both have more openness to experience and less of a threat response than conservatives. This explains why socially, liberals and libertarians have much more in common than liberals and conservatives.
The third and final section of The Righteous Mind further focuses on political tribes. Its central metaphor is that humans are “90% chimp, 10% bee”. It’s central purpose is an attempt to show how humans might have been subject to group selection and how our groupishness is important to our morality.
Haidt claims that group selection is heresy in evolutionary biology (beyond hive insects). I don’t have the evolutionary biology background to say if this is true or not, although this does match how I’ve seen it talked about online among scientifically literate authors, so I’m inclined to believe him.
Haidt walks through the arguments against group selection and shows how they are largely sensible. It is indeed ridiculous to believe that genes for altruism could be preserved in most cases. Imagine a gene that would make deer more likely to sacrifice itself for the good of the herd if it seemed that was the only way to protect the herd’s young. This gene might help more deer in the herd attain adulthood, but it would also lead to any deer who had it having fewer children. There’s certainly an advantage to the herd if some members have this gene, but there’s no advantage to the carriers and a lot of advantage to every deer in the herd who doesn’t carry it. Free-riders will outcompete sacrificers and the selfless gene will get culled from the herd.
But humans aren’t deer. We can be selfish, yes, but we often aren’t and the ways we aren’t can’t be simply explained by greedy reciprocal altruism. If you’ve ever taken some time out of your day to help a lost tourist, congratulations, you’ve been altruistic without expecting anything in return. That people regularly do take time out of their days to help lost tourists suggests there might be something going on beyond reciprocal altruism.
Humans, unlike deer, have the resources and ability to punish free riders. We expect everyone to pitch in and might exile anyone who doesn’t. When humans began to form larger and larger societies, it makes sense that the societies who could better coordinate selfless behaviour would do better than those that couldn’t. And this isn’t just in terms of military cohesion (as the evolutionary biologist Lesley Newson had to point out to Haidt). A whole bunch of little selfless acts – sharing food, babysitting, teaching – can make a society more efficient than its neighbours at “turning resources into offspring”.
A human within the framework of society is much more capable than a human outside of it. I am only able to write this and share it widely because a whole bunch of people did the grunt work of making the laptop I’m typing it on, growing the food I eat, maintaining our communication lines, etc. If I was stuck with only my own resources, I’d be carving this into the sand (or more likely, already eaten by wolves).
Therefore, it isn’t unreasonable to expect that the more successful and interdependent a society could become, the more it would be able to outcompete, whether directly or indirectly its nearby rivals and so increase the proportion of its conditionally selfless genes in the human gene pool.
Conditional selflessness is a better description of the sorts of altruism we see in humans. It’s not purely reciprocal as Dawkins might claim, but it isn’t boundless either. It’s mostly reserved for people we view as similar to us. This doesn’t need to mean racially or religiously. In my experience, a bond as simple as doing the same sport is enough to get people to readily volunteer their time for projects like digging out and repairing a cracked foundation.
The switch from selfishness to selflessly helping out our teams is called “the hive switch” by Haidt. He devotes a lot of time to exploring how we can flip it and the benefits of flipping it. I agree with him that many of the happiest and most profound moments of anyone’s life come when the switch has been activated and they’re working as part of a team.
The last few chapters are an exploration of how individualism can undermine the hive switch and several mistakes liberals make in their zeal to overturn all hierarchies. Haidt believes that societies have both social capital (the bounds of trust between people) and moral capital (the society’s ability to bind people to collective values) and worries that liberal individualism can undermine these to the point where people will be overall worse off. I’ll talk more about moral capital later in the review.
II – On Shaky Foundations
Anyone who reads The Righteous Mind might quickly realize that I left a lot of the book out of my review. There was a whole bunch of supporting evidence about how liberals and conservatives “really are” or how they differ that I have deliberately omitted.
You may have heard that psychology is currently in the midst of a “replication crisis“. Much (I’d crudely estimate somewhere between 25% and 50%) of the supporting evidence in this book has been a victim of this crisis.
Here’s what the summary of Chapter 3 looks like with the offending evidence removed:
Here’s an incomplete list of claims that didn’t replicate:
IAT tests show that we can have unconscious prejudices that affect how we make social and political judgements (1, 2, 3 critiques/failed replications). Used to buttress the elephant/rider theory of moral decisions.
Disgusting smells can make us more judgemental (failed replication source). Used as evidence that moral reasoning can be explained sometimes by external factors, is much less rational than we’d like to believe.
Babies prefer a nice puppet over a mean one, even when pre-verbal and probably lacking the context to understand what is going on (failed replication source). Used as further proof for how we are “prewired” for certain moral instincts.
People from Asian societies are better able to do relative geometry and less able to absolute geometry than westerners (failed replication source). This was used to make the individualistic morality of westerners seem inherent.
The “Lady Macbeth Effect” showed a strong relationship between physical and moral feelings of “cleanliness” (failed replication source). Used to further strengthen the elephant/rider analogy.
The proper attitude with which to view psychology studies these days is extreme scepticism. There are a series of bad incentives (it’s harder and less prestigious to publish negative findings, publishing is necessary to advance in your career) that have led to scientists in psychology (and other fields) to inadvertently and advertently publish false results. In any field in which you expect true discoveries to be rare (and I think “interesting and counter-intuitive things about the human brain fits that bill), you shouldn’t allow any individual study to influence you very much. For a full breakdown of how this can happen even when scientists check for statistical significance, I recommend reading “Why Most Published Research Findings Are False” (Ioannidis 2005).
Moral foundations theory appears to have escaped the replication crisis mostly unscathed, (as have Tverskey and Kahneman’s work on heuristics, something that made me more comfortable including the elephant/rider analogy). I think this is because moral foundations theory is primarily a descriptive theory. It grew out of a large volume of survey responses and represents clusters in those responses. It makes little in the way of concrete predictions about the world. It’s possible to quibble with the way Haidt and his collaborators drew the category boundaries. But given the sheer volume of responses they received – and the fact that they based their results not just on WEIRD individuals – it’s hard to disbelieve that they haven’t come up with a reasonable clustering of the possibility space of human values.
I will say that stripped of much of its ancillary evidence, Haidt’s attack on rationalism lost a lot of its lustre. It’s one thing to believe morality is mostly unconscious when you think that washing your hands or smelling trash can change how moral you act. It’s quite another when you know those studies were fatally flawed. The replication crisis fueled my inability to truly believe Haidt’s critique of rationality. This disbelief in turn became one of the two driving forces in my reaction to this book.
Haidt’s moral relativism around patriarchal cultures was the other.
III – Less and Less WEIRD
It’s good that Haidt looked at a variety of cultures. This is a thing few psychologists do. There’s historically been an alarming tendency to run studies on western undergraduate students, then declare “this is how people are”. This would be fine if western undergraduates were representative of people more generally, but I think that assumption was on shaky foundations even before moral foundation theory showed that morally, at least, it was entirely false.
Haidt even did some of this field work himself. He visited South America and India to run studies. In fact, he mentioned that this field work was one of the key things that made him question the validity of western individualistic morality and wary of morality that didn’t include the sanctity, loyalty, and authority foundations.
His willingness to get outside of his bubble and to learn from others is laudable.
There is one key way in which Haidt never left his bubble, a way which makes me inherently suspicious of all of his defences of the sanctity, authority, and loyalty moral foundations. Here’s him recounting his trip to India. Can you spot the fatal omission?
I was told to be stricter with my servants, and to stop thanking them for serving me. I watched people bathe in and cook with visibly polluted water that was held to be sacred. In short, I was immersed in a sex-segregated, hierarchically stratified, devoutly religious society, and I was committed to understanding it on its own terms, not on mine.
It only took a few weeks for my dissonance to disappear, not because I was a natural anthropologist but because the normal human capacity for empathy kicked in. I liked these people who were hosting me, helping me, and teaching me. Wherever I went, people were kind to me. And when you’re grateful to people, it’s easier to adopt their perspective. My elephant leaned toward them, which made my rider search for moral arguments in their defense. Rather than automatically rejecting the men as sexist oppressors and pitying the women, children, and servants as helpless victims, I began to see a moral world in which families, not individuals, are the basic unit of society, and the members of each extended family (including its servants) are intensely interdependent. In this world, equality and personal autonomy were not sacred values. Honoring elders, gods, and guests, protecting subordinates, and fulfilling one’s role-based duties were more important.
Haidt tried out other moral systems, sure, but he tried them out from the top. Lois McMaster Bujold once had a character quip: “egalitarians adjust to aristocracies just fine, as long as they get to be the aristocrats”. I would suggest that liberals likewise find the authority framework all fine and dandy, as long as they have the authority.
Would Haidt have been able to find anything worth salvaging in the authority framework if he’d instead been a female researcher, who found herself ignored, denigrated, and sexually harassed on her research trip abroad?
It’s frustrating when Haidt is lecturing liberals on their “deficient” moral framework while simultaneously failing to grapple with the fact that he is remarkably privileged. “Can’t you see how this other society knows some moral truths [like men holding authority over woman] that we’ve lost” is much less convincing when the author of the sentence stands to lose absolutely nothing in the bargain. It’s easy to lecture others on the hard sacrifices society “must” make – and far harder to look for sacrifices that will mainly affect you personally.
It is in this regard that I found myself wondering if this might have been a more interesting book if it had been written by a woman. If the hypothetical female author were to defend the authority framework, she’d actually have to defend it, instead of hand-waving the defence with a request that we respect and understand all ethical frameworks. And if this hypothetical author found it indefensible, we would have been treated to an exploration of what to do if one of our fundamental ethical frameworks was flawed and had to be discarded. That would be an interesting conversation!
Not only that, but perhaps a female author would have given more pages to the observation that woman and children’s role in societal altruism was just as important as that of men (as child-rearing is a more reliable way to demonstrate and cash-in on groupishness than battle) have been fully explored, instead of relegated to a brief note at the end of the chapter on group selection. This perspective is genuinely new to me and I wanted to see it developed further.
Ultimately, Haidt’s defences of Authority/Subversion, Loyalty/Betrayal, and Sanctity/Degradation fell flat in the face of my Care/Harm and Liberty/Oppression focused moral compass. Scott Alexander once wrote about the need for “a solution to the time-limitedness of enlightenment that works from within the temporal perspective”. By the same token, I think Haidt fails to deliver a defence of conservatism or anything it stands for that works from within the liberal Care/Harm perspective. Insofar as his book was meant to bridge inferential gaps and political divides, this makes it a failure.
That’s a shame, because arguments that bridge this divide do exist. I’ve read some of them.
IV – What if Liberals are Wrong?
There is a principle called “Chesterton’s Fence”, which comes from the famed Catholic conservative and author G.K. Chesterton. It goes like this: if you see a fence blocking the road and cannot see the reason for it to be there, should you remove it? Chesterton said
“no!”, resoundingly. He suggested you should first understand the purpose of the fence. Only then may you safely remove it.
There is a strain of careful conservatism that holds Chesterton’s fence as its dearest parable. Haidt makes brief mention of this strain of thought, but doesn’t expound on it successfully. I think it is this thought and this thought only that can offer Care/Harm focused liberals like myself a window into the redeeming features of the conservative moral frameworks.
Here’s what the argument looks like:
Many years ago, western nations had a unified moral framework. This framework supported people towards making long term decisions and acting in a pro-social manner. There are many people who want to act differently than they would if left to their own devices and this framework helped them to do that.
Liberals began to dismantle this system in the sixties. They saw hierarchies and people being unable to do the things they wanted to do, so tried to take down the whole edifice without first checking if any of it was doing anything important.
Here’s the thing. All of these trends affect well educated and well-off liberals the least. We’re safe from crime in good neighbourhoods. We overwhelming wait until stable partnerships to have children. We can afford therapists and pills to help us with any mental health issues we might have; rehab to help us kick any drug habits we pick up.
Throwing off the old moral matrix has been an unalloyed good for privilege white liberals. We get to have our cake and eat it too – we have fun, take risks, but know that we have a safety net waiting to catch us should we fall.
The conservative appeal to tradition points out that our good time might be at the expense of the poor. It asks us if our hedonistic pleasures are worth a complete breakdown in stability for people with fewer advantages that us. It asks us consider sacrificing some of these pleasures so that they might be better off. I know many liberals who might find the sacrifice of some of their freedom to be a moral necessity, if framed this way.
But even here, social conservatism has the seeds of its own undoing. I can agree that children do best when brought up by loving and committed parents who give them a lot of stability (moving around in childhood is inarguablybad for manykids). Given this, the social conservative opposition to gay marriage (despite all evidence that it doesn’t mess kids up) is baffling. The sensible positon would have been “how can we use this to make marriage cool again“, not “how long can we delay this”.
This is a running pattern with social conservatism. It conserves blindly, without giving thought to what is even worth preserving. If liberals have some things wrong, that doesn’t automatically mean that the opposite is correct. It’s disturbingly easy for people on both sides of an issue to be wrong.
I’m sure Haidt would point out that this is why we have the other frameworks. But because of who I am, I’m personally much more inclined to do things in the other direction – throw out most of the past, then re-implement whatever we find to be useful but now lacking.
V – What if Liberals Listened?
In Berkeley, California, its environs, and assorted corners of the Internet, there exists a community that calls themselves “Rationalists”. This moniker is despite the fact that they agree with Haidt as to the futility of rationalism. Epistemically, they tend to be empiricists. Ethically, non-cognitivist utilitarians. Because they are largely Americans, they tend to be politically disengaged, but if you held them at gunpoint and demanded they give you a political affiliation, they would probably either say “liberal” or “libertarian”.
The rationalist community has semi-public events that mimic many of the best parts of religious events, normally based around the solstices (although I also attended a secular Seder when I visited last year).
The rationalist community has managed to do the sort of thing Haidt despaired of: create a strong community with communal morality in a secular, non-authoritarian framework. There are communal norms (although they aren’t very normal; polyamory and vegetarianism or veganism are very common). People tend to think very hard before having children and take care ensuring that any children they have will have a good extended support structure. People live in group houses, which combats atomisation.
This is also a community that is very generous. Many of the early adherents of Effective Altruism were drawn from the rationalist community. It’s likely that rationalists donate to charity in amounts more similar to Mormons than atheists (with the added benefit of almost all of this money going to saving lives, rather than proselytizing).
No community is perfect. This is a community made up of people. It has its fair share of foibles and megalomanias, bad actors and jerks. But it represents something of a counterpoint to Haidt’s arguments about the “deficiency” of a limited framework morality.
Furthermore, its altruism isn’t limited in scope, the way Haidt believes all communal altruism must necessarily be. Rationalists encourage each other to give to causes like malaria eradication (which mainly helps people in Africa), or AI risk (which mainly helps future people). Because there are few cost effective local opportunities to do good (for North Americans), this global focus allows for more lives to be saved or improved per dollar spent.
This is all of it, I think, the natural result of thoughtful people throwing away most cultural traditions and vestiges of traditionalist morality, then seeing what breaks and fixing those things in particular. It’s an example of what I wished for at the end of the last section applied to the real world.
VI – Is or Ought?
I hate to bring up the Hegelian dialectic, but I feel like this book fits neatly into it. We had the thesis: “morality stems from rationality” that was so popular in western political thought. Now we have the antithesis: “morality and rationality are separate horses, with rationality subordinate – and this is right and proper”.
I can’t wait for someone other than Haidt to a write a synthesis; a view that rejects rationalism as the basis of human morality but grapples with the fact that we yearn for perfection.
Haidt, in the words of Joseph Heath, thinks that moral discourse is “essentially confabulatory”, consisting only of made up stories that justify our moral impulses. There may be many ways in which this is true, but it doesn’t account for the fact that some people read Peter Singer’s essay “Famine, Affluence, and Morality” and go donate much of their money to the global poor. It doesn’t account for all those who have listened to the Sermon on the Mount and then abandoned their possessions to live a monastic life.
I don’t care whether you believe in The Absolute, or God, or Allah, or The Cycle of Rebirth, or the World Soul, or The Truth, or nothing at all. You probably have felt that very human yearning to be better. To do better. You’ve probably believed that there is a Good and it can perhaps be comprehended and reached. Maybe this is the last vestiges of my atrophied sanctity foundation talking, but there’s something base about believing that morality is solely a happy accident of how we evolved.
The is/ought fallacy occurs when we take what “is” and decide it is what “ought” to be. If you observe that murder is part of the natural order and conclude that it is therefore moral, you have committed this fallacy.
Haidt has observed the instincts that build towards human morality. His contributions to this field have helped make many things clear and make many conflicts more understandable. But in deciding that these natural tastes are the be-all and end-all of human morality, by putting them ahead of reason, religion, and every philosophical tradition, he has committed this fundamental error.
At the start of the Righteous Mind, Haidt approvingly mentions those scientists who once thought that ethics could be taken away from philosophers and studied instead only by them.
But science can only ever tell us what is, never what ought to be. As a book about science, The Righteous Mind is a success. But as a work on ethics, as an expression of how we ought to behave, it is an abysmal failure.
In this area, the philosophers deserve to keep their monopoly a little longer.
I don’t understand why people choose to go bankrupt living the most expensive cities, but I’m increasingly viewing this as a market failure and collective action problem to be fixed with intervention, not a failure of individual judgement.
There are many cities, like Brantford, Waterloo, or even Ottawa, where everything works properly. Rent isn’t really more expensive than suburban or rural areas. There’s public transit, which means you don’t necessarily need a car, if you choose where you live with enough care. There are plenty of jobs. Stuff happens.
But cities like Toronto, Vancouver, and San Francisco confuse the hell out of me. The cost of living is through the roof, but wages don’t even come close to following (the difference in salary between Toronto and Waterloo for someone with my qualifications is $5,000, which in no way would cover the yearly difference in living expenses). This is odd when talking about well-off tech workers, but becomes heartbreaking when talking about low-wage workers.
If people were perfectly rational and only cared about money (the mythical homo economicus), fewer people would move to cities, which would bid up wages (to increase the supply of workers) or drive down prices (because fewer people would be competing for the same apartments), which would make cities more affordable. But people do care about things other than money and the network effects of cities are hard to beat (put simply: the bigger the city, the more options for a not-boring life you have). So, people move – in droves – to the most expensive and dynamic cities and wages don’t go up (because the supply of workers never falls) and the cost of living does (because the number of people competing for housing does) and low wage workers get ground up.
It’s not that I don’t understand the network effects. It’s that I don’t understand why people get ground up instead of moving.
But the purpose of good economics is to deal with people as they are, not as they can be most conveniently modeled. And given this, I’ve begun to think about high minimum wages in cities as an intervention that fixes a market failure and collective action problem.
That is to say: people are bad at reading the market signal that they shouldn’t move to cities that they can’t afford. It’s the signal that’s supposed to say here be scarce goods, you might get screwed, but the siren song of cities seems to overpower it. This is a market failure in the technical sense because there exists a distribution of goods that could make people (economically) better off (fewer people living in big cities) without making anyone worse off (e.g. they could move to communities that are experiencing chronic shortages of labour and be basically guaranteed jobs that would pay the bills) that the market cannot seem to fix.
It’s a collective action problem because if everyone could credibly threaten to move, then they wouldn’t have to; the threat would be enough to increase wages. Unfortunately, everyone knows that anyone who leaves the city will be quickly replaced. Everyone would be better off if they could coordinate and make all potential movers promise not to move in until wages increase, but there’s no benefit to being the first person to leave or the first person to avoid moving  and there currently seems to be no good way for everyone to coordinate in making a threat.
When faced with the steady grinding down of young people, low wage workers, and everyone “just waiting for their big break“, we have two choices. We can do tut-tut at their inability to be “rational” (aka leave their friends, family, jobs, and aspirations to move somewhere else ), or we can try to better their situation.
If everyone was acting “rationally”, wages would be bid up. But we can accomplish the same thing by simple fiat. Governments can set a minimum wage or offer wage subsidies, after all.
I do genuinely worry that in some places, large increases in the minimum wage will lead to unemployment (we’ll figure out whether this is true over the next decade or so). I’m certainly worried that a minimum wage pegged to inflation will lead to massive problems the next time we have a recession .
So, I think we should fix zoning, certainly. And I think we need to fix how Ontario’s minimum wage functions in a recession so that it doesn’t destroy our whole economy during the next one. But at the same time, I think we need to explore differential minimum wages for our largest cities and the rest of the province/country. I mean this even in a world where the current minimum $14/hour wage isn’t rolled back. Would even $15/hour cut it in Toronto and Vancouver ?
If we can’t make a minimum wage work without increased unemployment, then maybe we’ll have to turn to wage subsidies. This is actually the method that “conservative” economist Scott Sumner favours .
What’s clear to me is that what we’re currently doing isn’t working.
I do believe in a right to shelter. Like anyone who shares this belief, I understand that “shelter” is a broad word, encompassing everything from a tarp to a mansion. Where a certain housing situation falls on this spectrum is the source of many a debate. Writing this is a repudiation of my earlier view, that living in an especially desirable city was a luxury not dissimilar from a mansion.
A couple of things changed my mind. First, I paid more attention to the experiences of my friends who might be priced out of the cities they grew up in and have grown to love. Second, I read the Ecomodernist Manifesto, with its calls for densification as the solution to environmental degradation and climate change. Densification cannot happen if many people are priced out of cities, which means figuring this out is actually existentially important.
The final piece of the puzzle was the mental shift whereby I started to view wages in cities – especially for low-wage earners – as a collective action problem and a market failure. As anyone on the centre-left can tell you, it’s the government’s job to fix those – ideally in a redistributive way.
 This is inductive up to the point where you have a critical mass; there’s no benefit until you’re the nth + 1 person, where n is the number of people necessary to create a scarcity of workers sufficient to begin bidding up wages. And all of the people who moved will see little benefit for their hassle, unless they’re willing to move back. ^
 For us nomadic North Americans, this can be confusing: “The gospel of ‘just pick up and leave’ is extremely foreign to your typical European — be they Serbian, French or Irish. Ditto with a Sudanese, Afghan or Japanese national. In Israel, it’s the kind of suggestion that ruins dinner parties… We non-indigenous love to move. We don’t just see it as just good economic policy, but as a virtue. We glorify the immigrant, we hug them at the airport when they arrive and we inherently mistrust anyone who dares to pine for what they left behind”. ^
 I think we may have to subsidize some new construction or portion of monthly rent so that all increased wages don’t get ploughed into to increased rents. If you have more money chasing the same number of rental units and everything else remains constant, you’ll see all gains in wages erased by increases in rents. Rent control is a very imperfect solution, because it changes new construction into units that can be bought outright, at market rates. This helps people who have saved up a lot of money outside of the city and what to move there, but is very bad for the people living there, grappling with rent so high that they can’t afford to save up a down payment. ^
 No seriously, this is what passes for conservative among economists these days; while we all stopped looking, they all became utilitarians who want to help impoverished people as much as possible. ^
In simple economic theory, wages are supposed to act as signals. When wages increase in a sector, it should signal people that there’s lots of work to do there, incentivizing training that will be useful for that field, or causing people to change careers. On the flip side, when wages decrease, we should see a movement out of that sector.
This is all well and good. It explains why the United States has seen (over the past 45 years) little movement in the number of linguistics degrees, a precipitous falloff in library sciences degrees, some decrease in English degrees, and a large increase in engineering and business degrees .
This might be the engineer in me, but I find things that are working properly boring. What I’m really interested in is when wage signals break down and are replaced by a job lottery.
Job lotteries exist whenever there are two tiers to a career. On one hand, you’ll have people making poverty wages and enduring horrendous conditions. On the other, you’ll see people with cushy wages, good job security, and (comparatively) reasonable hours. Job lotteries exist in the “junior doctor” system of the United Kingdom, in the academic system of most western countries, and teaching in Ontario (up until very recently). There’s probably a much less extreme version of this going on even in STEM jobs (in that many people go in thinking they’ll work for Google or the next big unicorn and end up building websites for the local chamber of commerce or writing internal tools for the company billing department ). A slightly different type of job lottery exists in industries where fame plays a big role: writing, acting, music, video games, and other creative endeavours.
Job lotteries are bad for two reasons. Compassionately, it’s really hard to see idealistic, bright, talented people endure terribly conditions all in the hope of something better, something that might never materialize. Economically, it’s bad when people spend a lot of time unemployed or underemployed because they’re hopeful they might someday get their dream job. Both of these reasons argue for us to do everything we can to dismantle job lotteries.
I do want to make a distinction between the first type of job lottery (doctors in the UK, professor, teachers), which is a property of how institutions have happened to evolve, and the second, which seems much more inherent to human nature. “I’ll just go with what I enjoy” is a very common media strategy that will tend to split artists (of all sorts) into a handful of mega-stars, a small group of people making a modest living, and a vast mass of hopefuls searching for their break. To fix this would require careful consideration and the building of many new institutions – projects I think we lack the political will and the know-how for.
The problems in the job market for professors, doctors, or teachers feel different. These professions don’t rely on tastemakers and network effects. There’s also no stark difference in skills that would imply discontinuous compensation. This doesn’t imply that skills are flat – just that they exist on a steady spectrum, which should imply that pay could reasonably follow a similar smooth distribution. In short, in all of these fields, we see problems that could be solved by tweaks to existing institutions.
I think institutional change is probably necessary because these job lotteries present a perfect storm of misdirection to our primate brains. That is to say (1) People are really bad at probability and (2) the price level for the highest earners suggests that lots of people should be entering the industry. Combined, this means that people will be fixated on the highest earners, without really understanding how unlikely that is to be them.
Two heuristics drive our inability to reason about probabilities: the representativeness heuristic (ignoring base rates and information about reliability in favour of what feels “representative”) and the availability heuristic (events that are easier to imagine or recall feel more likely). The combination of these heuristics means that people are uniquely sensitive to accounts of the luckiest members of a profession (especially if this is the social image the profession projects) and unable to correctly predict their own chances of reaching that desired outcome (because they can imagine how they will successfully persevere and make everything come out well).
Right now, you’re probably laughing to yourself, convinced that you would never make a mistake like this. Well let’s try an example.
Imagine a scenario is which only ten percent of current Ph. D students will get tenure (basically true). Now Ph. D students are quite bright and are incredibly aware of their long odds. Let’s say that if a student three years into a program makes a guess as to whether or not they’ll get a tenure track job offer, they’re correct 80% of the time. If a student tells you they think they’ll get a tenure track job offer, how likely do you think it is that they will? Stop reading right now and make a guess.
Seriously, make a guess.
This won’t work if you don’t try.
Okay, you can keep reading.
It is not 80%. It’s not even 50%. It’s 31%. This is probably best illustrated visually.
There are four things that can happen here (I’m going to conflate tenure track job offers with tenure out of a desire to stop typing “tenure track job offers”).
A student can correctly believe they will get tenure
A student can incorrectly believe they will get tenure
A student can correctly believe they won’t get tenure
Ten students will get tenure. Of these ten, eight (0.8 x 10) will correctly believe they will get it (1/green) and two (10 – 0.8 x 10) will incorrectly believe they won’t (2/yellow). Ninety students won’t get tenure. Of these 90, 18 (90 – 0.8 x 90) will incorrectly believe they will get tenure (3/orange) and 72 (0.8 x 90) will correctly believe they won’t get tenure (4/red). Twenty-six students, those coloured green (1) and orange (3) believe they’ll get tenure. But we know that only eight of them really will – which works out to just below the 31% I gave above.
Almost no one can do this kind of reasoning, especially if they aren’t primed for a trick. The stories we build in our head about the future feel so solid that we ignore the base rate. We think that we’ll know if we’re going to make it. And even worse, we think that a feeling of “knowing” if we’ll make it provides good information. We think that relatively accurate predictors provide useful information against a small chance. They clearly don’t. When the base rate is small (here 10%), the base rate is the single greatest predictor of your chances.
But this situation doesn’t even require small chances for us to make mistakes. Imagine you had two choices: a career that leaves you feeling fulfilled 100% of the time, but is so competitive that you only have an 80% chance of getting into it (assume in the other 20%, you either starve or work a soul-crushing fast food job with negative fulfillment) or a career where you are 100% likely to get a job, but will only find it fulfilling 80% of the time.
Unless that last 20% of fulfillment is strongly super-linear , or you don’t have any value at all on eating/avoiding McDrugery, it is better to take the guaranteed career. But many people looking at this probably rounded 80% to 100% – another known flaw in human reasoning. You can very easily have a job lottery even when the majority of people in a career are in the “better” tier of the job, because many entrants to the field will view “majority” as all and stick with it when they end up shafted.
Now, you might believe that these problems aren’t very serious, or that surely people making a decision as big as a college major or career would correct for them. But these fallacies date to the 70s! Many people still haven’t heard of them. And the studies that first identified them found them to be pretty much universal. Look, the CIA couldn’t even get people to do probability right. You think the average job seeker can? You think you can? Make a bunch of predictions for the next year and then talk with me when you know how calibrated (or uncalibrated) you are.
If we could believe that people would become better at probabilities, we could assume that job lotteries would take care of automatically. But I think it is clear that we cannot rely on that, so we must try and dismantle them directly. Unfortunately, there’s a reason many are this way; many of them have come about because current workers have stacked the deck in their own favour. This is really great for them, but really bad for the next group of people entering the workforce. I can’t help but believe that some of the instability faced by millennials is a consequence of past generations entrenching their benefits at our expense . Others have come about because of poorly planned policies, bad enrolment caps, etc.
These cover the two ways we can deal with a job lottery, we can limit the supply indirectly (by making the job, or the perception of the job once you’ve “made it” worse), or limit the supply directly (by changing the credentials necessary of the job, or implementing other training caps) . In many of the examples of job lotteries I’ve found, limiting the supply directly might be a very effective way to deal with the problem.
Why? Because having people who’ve completed four years of university do an extra year or two of schooling only to wait around and hope for a job is a real drag. They could be doing something productive with that time! The advantage of increasing gatekeeping around a job lottery and increasing it as early as possible is that you force people to go find something productive to do. It is much better for an economy to have hopeful proto-teachers who would in fact be professional resume submitters go into insurance, or real estate, or tutoring, or anything at all productive and commensurate with their education and skills.
There’s a cost here, of course. When you’re gatekeeping (for e.g. teacher’s college or medical school), you’re going to be working with lossy proxies for the thing you actually care about, which is performance in the eventual job. The lossier the proxy, the more you are needlessly depressing the quality of people who are allowed to do the job – which is a serious concern when you’re dealing with heart surgery – or the people providing foundational education to your next generation.
You can also find some cases where increasing selectiveness in an early stage doesn’t successfully force failed applicants to stop wasting their time and get on with their life. I was very briefly enrolled in a Ph. D program for biomedical engineering a few years back. Several professors I interviewed with while considering graduate school wanted to make sure I had no aspirations on medical school – because they were tired of their graduate students abandoning research as soon as their Ph. D was complete. For these students who didn’t make it into medical school after undergrad, a Ph. D was a ticket to another shot at getting in . Anecdotally, I’ve seen people who fail to get into medical school or optometry get a master’s degree, then try again.
Banning extra education before medical school cuts against the idea that people should be able to better themselves, or persevere to get to their dreams. It would be institutionally difficult. But I think that it would, in this case, probably be a net good.
There are other fields where limiting supply is rather harmful. Graduate students are very necessary for science. If we punitively limited their number, we might find a lot of valuable scientific progress falling to a stand-still. We could try and replace graduate students with a class of professional scientific assistants, but as long as the lottery for professorship is so appealing (for those who are successful), I bet we’d see a strong preference for Ph. D programs over professional assistantships.
These costs sometimes make it worth it to go right to the source of the job lottery, the salaries and benefits of people already employed . Of course, this has its own downsides. In the case of doctors, high salaries and benefits are useful for making really clever applicants choose to go into medicine rather than engineering and law. For other jobs, there’s the problems of practicality and fairness.
First, it is very hard to get people to agree to wage or benefit cuts and it almost always results in lower morale – even if you have “sound macro-economic reasons” for it. In addition, many jobs with lotteries have them because of union action, not government action. There is no czar here to change everything. Second, people who got into those careers made those decisions based on the information they had at the time. It feels weird to say “we want people to behave more rationally in the job market, so by fiat we will change the salaries and benefits of people already there.” The economy sometimes accomplishes that on its own, but I do think that one of the roles of political economics is to decrease the capriciousness of the world, not increase it.
We can of course change the salaries and benefits only for new employees. But this somewhat confuses the signalling (for a long time, people will still have principle examples of the profession come from the earlier cohort). It also rarely alleviates a job lottery, because in practice people set this up for new employees to have reduced salaries and benefits for a time. Once they get seniority, they’ll expect to enjoy all the perks of seniority.
Adjunct professorships feel like a failed attempt to remove the job lottery for full professorships. Unfortunately, they’ve only worsened it, by giving people a toe-hold that makes them feel like they might someday claw their way up to full professorship. I feel that when it comes to professors, the only tenable thing to do is greatly reduce salaries (making them closer to the salary progression of mechanical engineers, rather than doctors), hire far more professors, cap graduate students wherever there is high under- and un- employment, and have more professional assistants who do short 2-year college courses. Of course, this is easy to say and much harder to do.
If these problems feel intractable and all the solutions feel like they have significant downsides, welcome to the pernicious world of job lotteries. When I thought of writing about them, coming up with solutions felt like by far the hardest part. There’s a complicated trade-off between proportionality, fairness, and freedom here.
Old fashioned economic theory held that the freer people were, the better off they would be. I think modern economists increasingly believe this is false. Is a world in which people are free to get very expensive training – despite very long odds for a job and cognitive biases that make understanding just how punishing the odds are – expensive training, in short, that they’d in expectation be better off without, a better one than a world where they can’t?
I increasingly believe that it isn’t. And I increasingly believe that having rough encounters with reality early on and having smooth salary gradients is important to prevent this world. Of course, this is easy for me to say. I’ve been very deliberate taking my skin out of job lotteries. I dropped out of graduate school. I write often and would like to someday make money off of writing, but I viscerally understand the odds of that happening, so I’ve been very careful to have a day job that I’m happy with .
If you’re someone who has made the opposite trade, I’m very interested in hearing from you. What experiences do you have that I’m missing that allowed you to make that leap of faith?
 I should mention that there’s a difference between economic value, normative/moral value, and social value and I am only talking about economic value here. I wouldn’t be writing a blog post if I didn’t think writing was important. I wouldn’t be learning French if I didn’t think learning other languages is a worthwhile endeavour. And I love libraries.
And yes, I know there are many career opportunities for people holding those degrees and no I don’t think they’re useless. I simply think a long-term shift in labour market trends have made them relatively less attractive to people who view a degree as a path to prosperity. ^
 That’s not to knock these jobs. I found my time building internal tools for an insurance company to be actually quite enjoyable. But it isn’t the fame and fortune that some bright-eyed kids go into computer science seeking. ^
 That is to say, that you enjoy each additional percentage of fulfillment at a multiple (greater than one) of the previous one. ^
 This almost certainly isn’t true, given that the marginal happiness curve for basically everything is logarithmic (it’s certainly true for money and I would be very surprised if it wasn’t true for everything else); people may enjoy a 20% fulfilling career twice as much as a 10% fulfilling career, but they’ll probably enjoy a 90% fulfilling career very slightly more than an 80% fulfilling career. ^
 I really hope that this doesn’t catch on. If an increasing number of applicants to medical school already have graduate degrees, it will be increasingly hard for those with “merely” an undergraduate degree to get in to medical school. Suddenly we’ll be requiring students to do 11 years of potentially useless training, just so that they can start the multi-year training to be a doctor. This sort of arms race is the epitome of wasted time.
In many European countries, you can enter medical school right out of high school and this seems like the obviously correct thing to do vis a vis minimizing wasted time. ^
The taxi medallion system that Uber has largely supplanted prevented this. It moved the job lottery one step further back, with getting the medallion becoming the primary hurdle, forcing those who couldn’t get one to go work elsewhere, but allowing taxi drivers to largely avoid dead times.
Uber could restrict supply, but it doesn’t want to and its customers certainly don’t want it to. Uber’s chronic driver oversupply (relative to a counterfactual where drivers waited around very little) is what allows it to react quickly during peak hours and ensure there’s always an Uber relatively close to where anyone would want to be picked up. ^
 I do think that I would currently be a much better writer if I’d instead tried to transition immediately to writing, rather than finding a career and writing on the side. Having a substantial safety net removes almost all of the urgency that I’d imagine I’d have if I was trying to live on (my non-existent) writing income.
There’s a flip side here too. I’ve spent all of zero minutes trying to monetize this blog or worrying about SEO, because I’m not interested in that and I have no need to. I also spend zero time fretting over popularizing anything I write (again, I don’t enjoy this). Having a security net makes this something I do largely for myself, which makes it entirely fun. ^
The first time I tried vegetarianism, I ended up deficient in B12. Since then, I’ve realized just how bad vitamin B12 deficiency is (hint: it can cause irreversible neural damage) and resolved to get it right this time.
Based on this, I’ve made a number of changes to my diet. I now take two vitamins in the morning and a slew of supplements in sugar-free fruit juice when I get home from work . I hope the combined effect of this will be to protect me from any nutritional problems.
Once I went to all the work of collecting information and reading through paper abstracts, I realized that other people the same situation might find this research helpful. I’ve chosen to present everything as my diet, not my recommendations. This is what is currently working for me, not necessarily what is “correct” or what would work for anyone else. Diet is very personal and I’m no expert, so I’ve taken great pains to avoid the word “should” here.
That caveat out of the way, let’s get into the details!
Eating cheese gives a relatively easy (and low suffering) source of complete protein, but I didn’t want all of my protein to come from cheese. Therefore, it was heartening to find there are many easy ways to get complete protein from plants. These include combinations (like hummus + pitas or rice + beans) or quinoa.
I try to make some of my lunches revolve around these sources, rather than just cheese.
I’ve decided to supplement my protein intake with protein powder, because I found it hard to get enough protein (I’m aiming for 1g/kg daily, to be on the safe side, estimates of the minimum daily requirements range from at least 0.83g/kg/d to 0.93kg/day and I’m rather more active than the average North American, especially in the summer) with my limited appetite even when I was eating meat. I first tried whey, but found this incredibly hard on my stomach, so I’ve shifted to an unflavoured multiple source vegetable protein that I find not at all unpleasant when mixed with fruit juice.
It seems to be kind of hard to become iron deficient; the closer anyone gets to deficiency, the more effective their body becomes at pulling in iron and holding onto what it already has. This is good for vegetarians, because iron from plants is generally not very bioavailable and it’s harder to get iron when consuming significant calcium at the same time (e.g. a spinach salad with cheese or tofu isn’t that great a source of iron, until your body gets desperate for it).
As far as I can tell, my diet doesn’t include adequate B12 on its own, so I’m supplementing with 1000mcg sublingually each morning. If I did more of my own cooking, I’d consider nutritional yeast grown in B12 rich media, which seem to be effective in small scale trials and anecdotally among people I know. I can’t figure out if probiotics work or not; the study above says no. Another study I found said yes, but they were giving out the probiotics in yoghurt, which is naturally a good source of vitamin B12. This baffling decision makes me consider the study hopelessly confounded and has me overall pessimistic about probiotics.
I was frightened when I learned that folic acid fortification is very effective at preventing B12 deficiency driven anemia, but not effective against B12 deficiency driven neural damage (so the neural damage can sneak up with no warning). The NIH recommends keeping folic acid consumption below 1g/day, which can be difficult to do when many fortified foods contain much more folic acid than they claim to. If I was eating more breads or cereals I’d be worried about this. For now, I’m just filing it away as a thing to remember; if I ever start eating more bread and cereal, I’m going to want to be very careful to ensure I’m consuming enough B12.
One explanation for this is that the meta-analysis that finds no significant relationship between fracture risk and calcium intake didn’t find anyone with calcium levels low enough to observe significant effects. That would mean that the study that found vegans broke bones more often found the effect because the vegans they studied were so low on calcium.
Except that study is barely significant (the relative risk lower bound includes 1.02). Barely significant study + meta-analysis that turns up nothing points pretty strongly at “this was only significant because of P-hacking”.
Since yoghurt is apparently an ideal protein source for cycling recovery and three small containers of yoghurt provides an ideal amount of protein for cycling recovery (and Walmart gives a deal if you buy three cases of 4 of these, which makes it cheap to mix and match flavours), I will probably continue to have significant amounts of yoghurt (and therefore lots of extra calcium) whenever I’m cycling. This will make me feel a bit better about my mountain biking related fracture risk. Otherwise, I’m not going to worry about calcium intake (remember: I am eating plenty of cheese).
I am glad I looked into calcium though, because I found something really cool: Chinese vegetables (like Bok Choi, Chinese cabbage flower leaves, Chinese mustard greens, and Chinese spinach) provide calcium that is much more bioavailable than many western vegetables. I wonder if this is related to prevalence of milk drinking across cultures?
Vitamin D is important for increasing absorption of calcium. Since Vitamin D is synthesized in the skin in response to light and I live in Canada, I’m pretty likely to be deficient in it, at least in the winter (something like 1 in 35 Canadians are). There was a story going around that the government wouldn’t pay for most vitamin D testing because Canadians are assumed to be deficient in it, but according to the Toronto Star article above, the real reason is that so many charlatans have claimed it can do everything under the sun that demand for tests was becoming a wasteful drain on funds.
My plan is to take a D3 supplement in the months where I don’t regularly wear shorts and a t-shirt. Given that I cycle to work and frequently walk around town, I expect to get more than enough D3 when my skin is actually being exposed to sunlight.
Omega-3 Fatty Acids
From what I read, the absolute level of these is less important that the ratio of Omega-3 fatty acids to Omega-6 fatty acids. An ideal ratio is close to 1:1. The average westerner has a ratio closer to 16:1. While it is clear that this isn’t just a vegetarian problem, it seems like omnivores who eat a lot of fish have a healthier ratio. Given that a good ratio is associated with pretty much every good thing under the sun (is this why Japan has such high life expectancies?), I’m pretty motivated to get my ratio to the sweet spot.
As far as I could tell, there was once controversy as to whether non-animal sources of Omega-3 fatty acids could be adequate, but that looks to be cleared up in favour of the vegetarian sources. This is good, because it means that I can follow the recommendations in this paper and consume about 6g of unheated flaxseed oil daily to meet my Omega-3 needs. This goes pretty easily into my fruit juice mixture with my protein powder and creatine.
That’s everything I was able to dig up in a few hours of research. If I’ve made any horrible mistakes, I’d very much like to hear about them.
 I like PubMed because it doesn’t index journals unless they meet certain standards of quality. This doesn’t ensure anything, but it does mean I don’t have to constantly check the impact factor and editorial board of anything I read. ^
 The timing is based on convenience, not science. The fruit juice is actually important, because the vitamin C in it makes the iron in my protein powder more bio-available. It also makes the whole mixture palatable, which is what I originally chose it for. ^
 Although people I know have also speculated that this might just be the effect of poor diet. That is to say, if you’re studying university vegetarians, you might be primarily studying people who recently adopted vegetarianism and (like I was the first time I tried it) are deficient in a few important things because they’re restricting what already tends to be a somewhat poor student diet. A definitive mechanism will probably have to wait for many more studies. ^
When you worry about rising inequality, what are you thinking about?
I now know of two competing models for inequality, each of which has vastly different implications for political economy.
In the first, called consumptive inequality, inequality is embodied in differential consumption. Under this model, there is a huge gap between Oracle CEO Larry Ellison (net worth: $60 billion), with his private islands, his yacht, etc. and myself, with my cheap rented apartment, ten-year-old bike, and modest savings. In fact, under this model, there’s even a huge gap between Larry Ellison with all of his luxury goods and Berkshire Hathaway CEO Warren Buffett (net worth: $90.6 billion), with his relatively cheap house and restrained tastes.
Pictured: Warren Buffett’s house vs. Larry Ellison’s yacht. The yacht is many, many times larger than the house. Image credits: TEDizen and reivax.
Under the second model, inequality in new worth or salary is all that matters. This is the classic model that gives us the GINI coefficient and “the 1%”. Under this model, Warren Buffett is the very best off, with Larry Ellison close behind. I’m not even in contention.
That is to say, the prevailing narrative around inequality is that it is bad because:
Rich people are able to consume in a way that is frankly bananas and often destructive either to the environment or norms of good governance
Workers cannot afford all basic necessities, or must choose between basic necessities and thinking long term (e.g. by saving for their children’s education or their own retirement)
Despite this focus on consumptive inequality in public rhetoric, our tax system seems to be focused primarily on wealth inequality.
Now, it is true that wealth inequality can often lead to consumptive inequality. Larry Ellison is able to consume to such an obscene degree only because he is so obscenely wealthy. But it is also true that wealth inequality doesn’t necessarily lead to consumptive inequality (there are upper middle-class people who have larger houses than Warren Buffett) and that it might be useful to structure our tax policy and other instruments of political economy such that there was a serious incentive for wealth inequality not to lead to consumptive inequality.
What I mean is: it’s unlikely that we’re going to reach a widely held consensus that wealth is immoral (or at what level it becomes immoral). But I think we already have a widely held consensus that given the existence of wealth, it is better to wield it like Mr. Buffett than like Mr. Ellison.
To a certain extent, we already acknowledge this. In Canada, there are substantial tax advantages to investing up 18% of your yearly earnings (below a certain point) and giving up to 75% of your income to charity. That said, we continue to bafflingly tax many productive uses of wealth (like investing), while refusing to adequately tax many frivolous or actively destructive uses of wealth (large cars, private jets, private yachts, influencing the political process, etc.).
Many people, myself included, find the idea of large amounts of wealth fundamentally immoral. Still, I’d rather tax the conspicuous and pointless use of wealth than wealth itself, because there are many people motivated to do great things (like curate all of the world’s information and put it at our fingertips) because of desire for wealth.
I’m enough of a post-modernist to worry that any attempt to create a metric of “social value” will further disenfranchise people who have already been subject to systemic discrimination and fail to reflect the tastes of anyone younger than 35 (I just can’t believe that a bunch of politicians would get together and agree that anyone creates social value or deserves compensation for e.g. cosplay, even though I know many people who find it immensely valuable and empowering).
That’s the motivation. Now for the practice. What would a tax plan optimized to punish spurious consumption while maintaining economic growth even look like? Luckily Scott Sumner has provided an outline, the cleverness of which I’d like to explain.
No income tax
When you take money from people as taxes, then give it back to them regardless of how hard they work, you discourage work. It turns out that this effect is rather large, such that the higher income taxes are, the more you discourage people from working. People working is a necessary prerequisite for economic growth and I view economic growth as largely positive (in that it is very good at engendering happiness and stability, as well as guaranteeing those of us currently working the possibility of retiring one day and generating revenues for a social safety net) and therefore think we should try and tax in a way that doesn’t discourage this.
No corporate tax
Another important component of economic growth is investment. We can imagine a hypothetical economy where absolutely everything that is produced is consumed, such that much is made, but nothing ever really changes. The products available this year will be the products available next year, at the same price and made in the same factory, with any worn-down equipment replaced, but no additional equipment purchased.
Obviously, this is a toy example. But if you’ve bought a product this year that didn’t exist last year, or noticed the cost of something you regularly buy fall, you’ve reaped the rewards of investment. We need people to deliberately set aside some of the production they’re entitled too via possession of money so that it can instead be used to improve the process of production.
Corporate taxes discourage this by making investment less attractive. In fact, they actively encourage consumptive inequality, by making consumption artificially cheaper than investment. This is the exact opposite of what we should be aiming for!
Now, I know that corporate taxes feel very satisfying. Corporations make a lot of money (although probably less than you think!) and it feels right and proper to divert some of that for public usage. But there are better ways of diverting that money (some of which I’ll talk about below) that manage to fill the public coffers without incentivizing behaviour even worse than profit seeking (like bloated executive pay; taxing corporate income makes paying the CEO a lot artificially cheap). Corporate taxes also hurt normal people in a variety of ways – like making saving for retirement harder.
No inheritance tax
This is another example of artificially making consumption more attractive. Look at it this way: you (a hypothetical you who is very wealthy) can buy a yacht now, use it for a while, loan it to your kids, them have them inherit it when it’s depreciated significantly, reducing the tax they have to pay on it. Or you can invest so that you can give your children a lot of money. Most rich people aren’t going to want to leave nothing behind for their children. Therefore, we shouldn’t penalize people who are going to use the money for non-frivolous things in the interim.
A VAT (with rebates or exemptions)
A VAT, or value added tax, is a tax on consumption; you pay it whenever you buy something from a store or online. A “value-added” tax differs from a simple sales tax in that it allows for tax paid to suppliers to be deducted from taxes owed. This is necessary so that complex, multi-step products (like computers) don’t artificially cost more than more simple products (like wood).
Scott Sumner suggests that a VAT can be easily made free for low-income folks by automatically refunding the VAT rate times the national poverty income to everyone each year. This is nice and simple and has low administrative overhead (another key concern for a taxation system; every dollar spent paying people to oversee the process of collecting taxes is a dollar that can’t be spent on social programs).
An alternative, currently favoured in Canada, is to avoid taxing essentials (like unprepared food). This means that people who spend a large portion of their money on food are taxed at a lower overall rate than people who spend more money on non-essential products.
A steeply progressive payroll tax
If income inequality is something you want to avoid, I’d argue that a progressive payroll tax is more effective than almost any other measure. This makes companies directly pay the government if they wish to have high wage workers and makes it more politically palatable to raise taxes on upper brackets, even to the point of multiples of the paid salary.
While this may seem identical to taxing income, the psychological effect is rather different, which is important when dealing with real people, not perfectly rational economics automata. Payroll taxes also make tax avoidance via incorporating impossible (as all corporate income, including dividends after subtracting investment would be subject to the payroll tax) and makes it easy to really punish companies for out of control executive compensation. Under a payroll tax system, you can quite easily impose a 1000% tax on executive compensation over $1,000,000. It’s pretty hard to justify a CEO salary of $10,000,000 when it’s costing investors more than a hundred million dollars!
Property taxes tend to be flat, which makes them less effective at discouraging conspicuous consumption (e.g. 4,500 square foot suburban McMansions). If property taxes sharply ramped up with house value or size, families that chose more appropriately sized homes (or could only afford appropriately sized home) would be taxed at lower rates than their profligate neighbours. Given that developments with smaller houses are either higher density (which makes urban services cheaper and cars less necessary) or have more greenspace (which is good from an environmental perspective, especially in flood prone areas), it’s especially useful to convince people to live in smaller houses.
This would be best combined with laxer zoning. For example, minimum house sizes have long been a tool used in “nice” suburbs, to deliberately price out anyone who doesn’t have a high income. Zoning houses for single family use was also seized upon as a way to keep Asian immigrants out of white neighbourhoods (as a combination of culture and finances made them more likely to have more than just a single nuclear family in a dwelling). Lax zoning would allow for flexibility in housing size and punitive taxes on large houses would drive demand for more environmentally sustainable houses and higher density living.
A carbon tax
Carbon is what economists call a negative externality. It’s a thing we produce that negatively affects other people without a mechanism for us to naturally pay the cost of this inflicted disutility. When we tax a negative externality, we stop over-consumption  of things that produce that externality. In the specific case of taxing carbon, we can use this tax to very quickly bring emissions in line with the emissions necessary to avoid catastrophic warming.
This comes from a separate post by Scott Sumner, but I think it’s a good enough idea to mention here. It should be possible to come up with a relatively small list of items that are mostly positional – that is to say that the vast majority of their cost is for the sake of being expensive (and therefore showing how wealthy and important the possessor is), not for providing increasing quality. To illustrate: there is a significant gap in functionality between a $3,000 beater car and a $30,000 new car, less of a gap between a $30,000 car and a $300,000 car and even less of a gap between the $300,000 car and a $3,000,000 car; the $300,000 car is largely positional, the $3,000,000 car almost wholly so. To these we could add items that are almost purely for luxury, like 100+ foot yachts.
It’s necessary to keep this list small and focus on truly grotesque expenditures, lest we turn into a society of petty moralizers. There’s certainly a perspective (normally held by people rather older than the participants) in which spending money on cosplay or anime merchandise is frivolous, but if it is, it’s the sort of harmless frivolity equivalent to spending an extra dollar on coffee. I am in general in favour of letting people spend money on things I consider frivolous, because I know many of the things I spend money on (and enjoy) are in turn viewed as frivolous by others . However, I think there comes a point when it’s hard to accuse anyone of petty moralizing and I think that point is probably around enough money to prevent dozens of deaths from malaria (i.e. $100,000+) .
Besides, there’s the fact that making positional goods more expensive via taxation just makes them more exclusive. If anything, a strong levy on luxury goods may make them more desirable to some.
It is true that I care about the economy in a way that I never cared about it before. I care that we have sustainable growth that enriches us all. I care about the stock market making gains, because I’ve realized just how much of the stock market is people’s pensions. I care about start-ups forming to meet brand new needs, even when the previous generation views them as frivolous. I care about human flourishing and I now believe that requires us to have a functioning economic system.
A lot of how we do tax policy is bad. It’s based on making us feel good, not on encouraging good behaviour and avoiding weird economic distortions. It encourages the worst excesses of wealth and it’s too easy to avoid.
What I’ve outlined here is a series of small taxes, small enough to make each not worth the effort to avoid, that together can easily collect enough revenue to ensure a redistributive state. They have the advantage of cutting particularly hard against conspicuous consumption and protecting the planet from unchecked global warming. I sincerely believe that if more people gave them honest consideration, they would advocate for them too and together we could build a fairer, more effective taxation system.
 A minimum wage can make it impossible to have Pareto optimal distributions – distributions where you cannot make anyone better off without making someone else worse off. Here’s a trivial example: imagine a company with two overworked employees, each of whom make $15/hour. The employees are working more than they particularly want to, because there’s too much work for the two of them to complete. Unfortunately, the company can only afford to pay an additional $7/hour and the minimum wage is $14/hour. If the company could hire someone without much work experience for $7/hour everyone would be better off.
The existing employees would be less overworked and happier. The new employee would be making money. The company could probably do slightly more business.
Wage subsidies would allow for the Pareto optimal distribution to exist while also paying the third worker a living wage. ^
 Over-consumption here means: “using more of it than you would if you have to properly compensate people for their disutility”, not the more commonly used definition that merely means “consuming more than is sustainable”.
An illustration of the difference: In a world with very expensive carbon capture systems that mitigate global warming and are paid for via flat taxes, it would be possible to be over-consuming gasoline in the economics sense, in that if you were paying a share of the carbon capture costs commensurate with your use, you’d use less carbon, while not consuming an amount of gasoline liable to lead to environmental catastrophe, even if everyone consumed a similar amount. ^
 For example, I spent six times as much as the median Canadian on books last year, despite the fact that there’s a perfectly good library less than five minutes from my house. I’m not particularly proud of this, but it made me happy. ^
 I am aware of the common rejoinder to this sort of thinking, which is basically summed up as “sure, a sports car doesn’t directly feed anyone, but it does feed the workers who made it”. It is certainly true that heavily taxing luxury items will probably put some people out of work in the industries that make them. But as Scott Sumner points out, it is impossible to meaningfully fix consumptive inequality without hurting jobs that produce things for rich people. If you aren’t hurting these industries, you have not meaningfully changed consumptive inequality!
Note also that if we’re properly redistributing money from taxes that affect rich people, we’re not going to destroy jobs, just shift them to sectors that don’t primarily serve rich people. ^
[Content Warning: Discussions of genocide and antisemitism]
Hannah Arendt’s massive study of totalitarianism, The Origins of Totalitarianism, is (at the time of writing), the fourth most popular political theory book on Amazon (after two editions of The Prince, Plato’s Republic, and a Rebecca Solnit book). It’s also a densely written tome, not unsuitable for defending oneself from wild animals. Many of its paragraphs could productively be turned into whole books of their own.
I’m not done it yet. But a review and summary of the whole thing would be far too large for a single blog post. Therefore, I’m going to review its three main sections as I finish them. Hannah Arendt’s Eichmann in Jerusalem set my mind afire and spurred my very first essay on political theory, so I’m very excited to be reviewing the section on antisemitism today.
(Reminder: unless I’m specifically claiming a viewpoint as my own, I am merely summarizing Arendt’s views as I best understand them)
Arendt’s history of antisemitism begins when religious pogroms against Jews ended. Arendt isn’t really interested in this earlier persecution, which she views as entirely distinct from later antisemitism. As far as I can tell, there are two reasons that underlie this distinction. The first is the lack of a political component to the earlier pogroms. Their lack of politicization – there was no one in Christendom who really spoke against them – made them almost by definition politically useless.
For antisemitism to become a rallying cry for a movement, it needed to be more than just antisemitism. It had to also implicate a whole host of people despised by the mob, people who could be expected to stand up against antisemitism, or people who could be compared to Jews so as to focus hatred on them (a practice which continues to this day). The unanimity of the Christian pogroms robbed them of any usage in power struggles between Christians, because any Christian could take up the banner of the pogroms and so divide support for their rivals.
Second, there was always one escape from the Christian pogroms: conversion to Christianity. This escape was notably lacking from later, political antisemitism. Jewishness became a racial stain carried down through the generations, not merely a different religion.
Nowhere is this distinction better seen than between the Vichy government and the occupying Germans. The Germans would ask the Vichy regime to exterminate Jews. And the Vichy government would wipe out foreign Jews, or Jews that didn’t have French citizenship, or Jews that weren’t willing to convert. The French were still somewhat in the old Christian mindset of “good” Jews and “bad” Jews. The Germans wished to exterminate all Jews and made no distinctions between good and bad.
Arendt analyzes this second distinction through the lens of vice and crime. To Arendt, a vice is a crime which has become accepted as inextricably linked to certain people, such that they cannot help but commit it. She describes this as similar to an addict being hooked on drugs.
When you accept that certain people have vices, you may excuse them some of their crimes. According to Arendt, in late 19th century/early 20th century society, a judge would face no opposition to giving a lighter sentence for murder to a gay man, or a lighter sentence for treason to a Jew, because these crimes were viewed to be a matter of racial predestination.
The danger that Arendt identifies here is that this “tolerance” for murder or treason can be quickly reversed. And when this happens, it isn’t enough just to punish the traitors or murderers. Everyone who is racially or dispositionally inclined to these crimes must then be “liquidated”.
Hannah Arendt’s exact phrasing of the threat here is:
It is an attraction to murder and treason which hides behind such perverted tolerance, for in a moment it can switch to a decision to liquidate not only all actual criminals but all who are “racially” predestined to commit certain crimes. Such changes take place whenever the legal and political machine is not separated from society so that social standards can penetrate into it and become political and legal rules. The seeming broad-mindedness that equates crime and vice, if allowed to establish its own code of law, will invariably prove more cruel and inhuman than laws, no matter how severe, which respect and recognize man’s independent responsibility for his behavior.
Having separated modern antisemitism from earlier religious pogroms, Arendt also spends some time separating nationalism from totalitarianism. Nationalism, to Arendt, is always inward focused. It views one’s own nation as best and spurns contact with outsiders. Nationalism may be paranoid and bellicose, but it has no desire to expand, nor any desire to coordinate with foreign nationalists. Totalitarianism, on the other hand, is always focused outwards, its eyes set on world domination.
There were, of course, international organizations of both fascists and communists, the two totalitarian ideologies. But I wonder how nations like North Korea (with no real plausible path to world domination) and Eritrea (which as far as I know is entirely inward focused) fit into this framework. Both are definitely totalitarian, but they seem to falsify this important criterion. I’ll look for more on how to parse those countries when I get to the third and final part of this book, which covers totalitarianism itself.
Let’s pause for a second and ask why a book on totalitarianism is focused so much on antisemitism. One of the most enduring questions of 20th century history is “why were the Jews Hitler’s victims?” Why was this people singled out for destruction and not some other? Was it arbitrary? While Hannah Arendt may have some hindsight bias here, to her the attempt at extermination of the Jews was inevitable in light of the international focus of totalitarian ideologies and the international relationships of European Jews.
While banking may have become less and less Jewish dominated over the course of the 18th and 19th centuries, European Jews (at least the best off) still had an international bent. Arendt relates an anecdote about the end of the Franco-Prussian war in 1871; apparently Bismarck’s approach to terms was basically ‘have their Jews work it out with our Jews’ and she says that this generalizes to the how other treaties were made at the time.
This international network of leading Jews  meant that an antisemitic ideology had to frame itself in international terms to attack Jews, or that an ideology could explain its international bent by attacking Jews. Therefore, by virtue of being a people without a nation (who instead lived in all European nations), European Jews became an excellent justification for an international and expansionist totalitarian power.
I think these rumours of international control were a cruel double bind for the Jewish people: any successful quashing of the rumours of Jewish domination would have just served as proof for the next round, while the failure to quash them, brought about by a very real lack of power, meant that they flourished, despite the fact that their continued existence should have itself been all that was required to prove them false.
The view of Jews as international and of one mind was fueled by the clannishness that came about as a natural result of the social discrimination Jews faced in European society. Anti-Semites could imagine that Jewish endogamy meant that all Jews were of one family and therefore had a single goal, which was normally considered to be “world domination”. If even one member of this global clan was left alive, then the anti-Semites believed that they would have failed.
Antisemitism was a useful tool for whipping up the mob because in early modern times, Jews were despised. Arendt again separates this from the earlier religious hatred and attributes it to Jews losing their old formal position (as the state bankers) but not their “privileges”  or (at least as far as visible Jews, like the Rothschilds were concerned) their wealth. This loss of formal position, but not the wealth it brought, is identified by Arendt as a particularly vulnerable and despised state – it is, she claims, the state the French aristocracy found themselves in before the revolution. Arendt even claims that no one hated the aristocracy so much when they were fulfilling the societal function of oppressing peasants, although I wonder if it might instead be possible that they were then just as (or more hated), but possessed a surer monopoly on violence and discourse, such that the earlier hate was better hidden.
Arendt believes that all of these fault lines were compounded by several strategies that were undertaken by Jews, strategies that had served them well in the old days of forced conversions, but that were extremely maladaptive when faced with modern antisemitism.
First, Arendt reckoned that Jews had a special relationship with the state. They had formerly served the state (not the body politic, mind you, but the state) as its bankers, finding the capital it needed to wage its wars and build its monuments. In exchange for this service, the bankers had won special privileges for themselves (although note that these privileges were lesser than those afforded to Christians who served the state as e.g. knights) and some modicum of protection by the state for their coreligionists.
(Because of this requirement for paternalistic protection, any loss of central power for a state was almost always a disaster for Jews; petty warlords certainly did need their moneylending services, but they were much less adept at providing protection in return.)
Arendt reckons that this may have made the Jews of Europe doubly despised, first via the general Christian antipathy that was dominant at the time and second because it meant that any who had reason to hate the state would also hate the Jews, because of their highly visible relationship with it.
That the state had mostly upheld its end of the bargain in this deal led to the second strategy that backfired: the Jews were complacent with mere legal rights, despite their despised status. They thought that legal rights could save them from any of the consequences of being despised . In the modern era, the strength of this purely legal protection was first put to test in France, when the Dreyfus Affair erupted.
Captain Alfred Dreyfus was a French Jew who was wrongly convicted of treason in 1894. In 1896, new evidence came to light that showed he was innocent. The military suppressed this evidence and trumped up new charges against Dreyfus, but word leaked out and a scandal was quickly born.
It is said that while the affair was ongoing, nearly everyone in Europe had an opinion on it. Nominally, the Dreyfusards believed Dreyfus was innocent, while the anti-Dreyfusards believed he was guilty, but both positions quickly gained several ancillary beliefs. Dreyfusards became noted for their anti-clerical positions – including that “secret Rome” controlled much of global affairs . The anti-Dreyfusards became authoritarian, nationalistic, and fiercely anti-Semitic. They believed that “secret Judah” controlled everything.
I want to stress how little importance people ended up putting on Dreyfus. La Croix, a Catholic newspaper at one point stated: “it is no longer a question whether Dreyfus is innocent or guilty but only of who will win, the friends of the army or its foes” . It is impossible to explain how the discredited trial of a single military officer could lead to jack-booted thugs attacking intellectuals and crying for “death to the Jews!” without the understanding of the usefulness of antisemitism for whipping up the mob that this book engenders.
“The mob”, as distinct from “the people” is one of the key concepts in Origins of Totalitarianism. It’s Arendt’s most important example of the type of politics she despises and she returns to it again and again. She describes the mob as the “déclassé” and the “residue of all classes”; the mob are those people who are excluded from civil and economic opportunities by virtue of their education (or lack thereof), disposition, personality, or airs, and deeply resent this exclusion, to the point where they wish to destroy the society that excluded them.
Arendt claims that the representation of all classes within the mob makes it easy to mistake the mob as representative of the people in general. Since this argument can be used to disenfranchise basically any group seeking rights, Arendt suggests that the key difference between a mob and a genuine movement lies in what sort of demands the group makes. The people will demand to have their voices heard in government. The mob will demand a strong leader to fix everything (by ripping apart the society that has excluded them). In the case of the anti-Dreyfusards, these strong leaders enjoyed a symbiotic relationship with the mob; they were all recovering esthetics and nihilists and saw in the mob a “primitive and virile strength”, something they found admirable and exhilarating.
Remember that there already was a perception that the Jews secretly controlled everything and that this theory was politically useful because it justified an international ideology and allowed for a polarization of society around attacking a hated other. With respect to the mob, Arendt gives a third reason why this sort of conspiracy theory might be useful as a rallying cry: it helps explain why the déclassé of the mob have been cast out of and abandoned by society. It is much easier for them to believe that there is some worldwide conspiracy then that there is some fault of their own.
(I trust that anyone reading this in 2018 sees why I found Arendt’s description of the mob so frightening. In the margin of the passage where she introduces the mob, I have written “MAGA voters?”)
Against the mob (and its steadily escalating violence) stood Clemenceau (then a journalist), Émile Zola, and a small cadre of liberal and radical intellectuals and their supporters. Arendt says that what made their position unique is their support for purely abstract concepts, like justice. If the rallying call of the mob was “Death to the Jews”, then it seems as if the rallying call of those arrayed against it was fiat justitia ruat caelum, or perhaps the old battle-cry of the French First Republic: liberté, égalité, fraternité.
Ultimately, the appeals of the intellectuals convinced the socialists, if not in the primacy of justice, then that their class interests were served by marching against the anti-Dreyfusards. And so the workers took to the streets and the campaign of terror of the mob was ended.
There was of course rather a large difference between ending open violent antisemitism and actually acquitting Dreyfus. Here the good and great of French society, the delegates of the representative assembly, were barely split: all but one opposed a retrial. The fight around a retrial was to simmer (largely outside of the chambers of government) for three years, between 1897 and 1900. During this time, Dreyfusards used the courts and the press to try and sway public opinion and force the manner, while the anti-Dreyfusards, the Catholic priests, and the army tried to launch a coup d’état (though Arendt mocks that whole endeavour to the point where I think they never got very close to actually seizing power).
Notable were the reactions of Jews outside of Dreyfus’s immediate family to the case. Arendt contends that they made such a deal of legal equality, that they believed that if Dreyfus had been found guilty in a court of law, he must be guilty or that if the verdict was false, it was just a legal error, not an attack against them as a people. Arendt is obviously speaking with the benefit of hindsight here; I wonder how obvious any of this could have been to a people used to discrimination, both social and official.
There was a passage here that felt particularly relevant even now. Arendt suggests that society at the time saw every Jew, however penniless as a potential Rothschild (and therefore unworthy of any protection or “special treatment”). Clemenceau, she says, was one of the few true friends the Jews had because he saw them, all of them, even the Rothschilds with their vast fortune, as members of one of Europe’s oppressed people. To this day, despite the Holocaust, the Jew quotas, the cries of “none is too many” by now-dead bureaucrats or “the Jews will not replace us” by a tiki-torch wielding mob today, and the high rate of antisemitic hate crime, it is hard to find many people who will stand up and say that Jews face systematic prejudice and oppression.
The end of the affair reversed Marx’s famous maxim of history, in that it was the farce that presaged tragedy. Appeals to justice failed. The popular hatred of the aristocracy and the bourgeoisie failed. Zola and Clemenceau’s appeals all failed. But a threatened boycott of the Paris Exposition of 1900 succeeded. The anti-Dreyfusard government was censured, and Dreyfus was pardoned .
It was only much later, via an illegal retrial, that an exoneration was achieved.
The fallout of the trials was far reaching. Rights for Catholics, including Catholic schools, were curtailed. Arendt bitterly remarks that this was a failure of politics; instead of the simple republican principle of equality for all, there was “one exception for Jews, and another which threatened the freedom of conscience for Catholics”.
The trial of Dreyfus occupies more space than any other single incident in the volume on antisemitism. It allows Arendt to introduce the idea of “the mob” and the conspiracy (here Jewish domination) that motivates it. But its centrality is mostly, I think, because Arendt views it as the only harbinger of what was to come; the first incident of true violent antisemitism (remember, Arendt views this as in a separate class from the ubiquitous Christian Jew hatred which characterized pre-modern Europe), as opposed to the “mere” social discrimination Jews faced in European society.
I was shocked by how modern this social discrimination was. Jews were consistently exoticized (some of which must have come from fascination with their “vice”, as Arendt defined it). She recounts a review of a Jewish poet from the 19th century, that laments at the normality of the poetry (the reviewer expected something other from normal human poetry).
This exoticism was both a social curse and a key. It was a curse in that it always set Jews apart and that the spectre of social discrimination, of being so exotic that one became the other, was always present. It was a key in that for certain “exceptional” Jews, Jews that society agreed “weren’t like the others”, the fact of their exception could lead to social climbing. These “exceptional” Jews were alternatively welcomed by, showed off almost like exhibits, or excluded by high society, depending on their rarity, their own merits, and the strength of antisemitic sentiments.
As Jews became more normalized in European society, it became harder and harder to be the exception, while the shadow of social discrimination never lifted. Therefore, increasing normalization led to less acceptance in society, not more. Arendt disagrees with the (she claims) commonly held notion that it was primarily Christian antipathy that kept Jewish communities from dispersion and assimilation in the Middle Ages, but thinks that social discrimination became an important limit on dispersion just as assimilation became possible.
This made me wonder about the nature of assimilation and safety. It’s certainly true that the Irish in America are now obviously safe beyond the reach of any Know-Nothing. But it’s clear that they had to give up something to attain that safety. For assimilated Irish (or assimilated Scots or Germans, the stock of my family), there is little of the old culture and none of the old language left.
The central political question of a multi-ethnic democracy might be “how can we ensure safety, without the need for total assimilation?” And certainly, I do not wish to suggest that assimilation is the surest of safeties. It did not save the assimilated German Jews. I wonder if there is in fact a critically dangerous period during very act of assimilation, where a people is vulnerable and dispersed just as social backlash against their increasing rights reaches a fever pitch.
Here, Arendt has no answers for me.
There might be those who question whether reading about antisemitism from Hannah Arendt is like letting the fox guard the chicken coup; One of the most enduring controversies of Hannah Arendt’s life was her alleged antisemitism. Her romance with the noted philosopher and Nazi Heidegger (although note that their relationship preceded his conversion to Nazism and she did not have contact with him while he was a Nazi), her criticism of Jewish leaders in her coverage of the Eichmann trial, and her criticism of historical Jewish attempts to find safety in this section of The Origins of Totalitarianism are the evidence most often given in support of her supposed “self-hating” nature (as she was herself a Jew, and moreover a German Jew who fled the Nazis).
I think it is certainly true that she was an often-harsh critic of some things that Jews had done and that she wrote perhaps unfairly and with the benefit of hindsight. I think it is also undeniable that she was biased against certain Jews (her cringe-worthy and horribly racist description of Ostjuden and middle-eastern Jews opens Eichmann in Jerusalem).
But I think the evidence for her “antisemitism” is often overstated and mainly comes from misreading her works; I mentioned above just how careful a reader must be if they don’t want to be tripped up by her redefinitions of common words. The criticism that she “defended” Eichmann as “just following orders” and not really culpable can be dispelled simply by reading Eichmann in Jerusalem, a book which ends with her calling for his death and features a section where she systematically dismantles the argument he was just following orders.
On the other side of the equation, we have her pioneering work on antisemitism which is fiercely critical of anti-Semites and all who enabled them, her work to resettle Jews in Israel, her work in Eichmann in Jerusalem systematically documenting the extent of the Holocaust, and her fierce and rousing defense of the holocaust as a crime against humanity perpetrated on the body of the Jewish people (from her biopic: “because Jews are human, the very status the Nazis tried to deny them”).
She was assuredly arrogant. She assuredly burned bridges. A set of lecture notes she once prepared said:
For conscience to work: either a very strong religious belief—extremely rare. Or: pride, even arrogance. If you say to yourself in such matters: who am I to judge?—you are already lost.”
There is very little positive said in Part 1 of The Origins of Totalitarianism, which is to say that it doesn’t give us very much idea of what we can do to prevent totalitarianism and barbarism. But if we could ask Hannah Arendt, the great political theorist of the 20th century, the lost child of the French Revolution, she might say something like: “find your principles and stick to them; think about what is the right thing and do it; defend liberty always.”
Since Socrates and Plato, we usually call thinking to be engaged in that silent dialogue between me and myself. In refusing to be a person Eichmann utterly surrendered that single most defining human quality: that of being able to think. And consequently, he was no longer capable of making moral judgements. This inability to think created the possibility for many ordinary men to commit evil deeds on a gigantic scale, the likes of which have never been seen before.
It is true, I have considered these questions in a philosophical way. The manifestation of the wind of thought is not knowledge, but the ability to tell right from wrong, beautiful from ugly. And I hope that thinking gives people the strength to prevent catastrophes in these rare moments when the chips are down.
Increasingly, it seems like this might be one of those moments where the chips could be down. I shivered when I read some of Arendt’s descriptions of the mob, because I knew it wasn’t a hypothetical. I’ve seen it, on social media and at rallies. With tiki-torches and with weapons, I have seen the mob. And I hope reading this book and others like it and thinking will give me the strength to act to prevent catastrophe if I am ever so unlucky to have to.
 I want to make it clear that Hannah Arendt (and I) don’t believe the old canard about Jews controlling the world. She specifically mentions this lie being baffling, because when it was started, it was true that a rather small group of European statesmen essentially did control the world. But none of those statesmen were Jewish and all of them were so at cross-purposes that no coordination occurred.
When Arendt talks about internationalism in the European Jewish community, she is simply saying that there were many ties of family and friendship among Jews of different countries, which meant that privileged Jews were more likely to have close associates in countries other than the one in which they resided, even compared to similarly privileged gentiles. ^
 “Privileges” here being “were treated the same as gentiles and weren’t discriminated against legally”. I am reminded forcefully of David Schraub’s excellent essay about the recent tendency to equate the Holocaust and occupation of the west bank. I think Arendt unearths reasonable evidence for the claim David makes, that “gentiles believed that superiority over Jews was part of the deal that they were always offered”, such that loss of that superiority feels like a special privilege for Jews. ^
 Given that Christian and secular hatred of Jews was without reason, it’s unclear what they could have done to be less despised. ^
 There have been several times in history when its looked like conspiracies against Catholics would reach the same fever pitch as those against Jews, but this has never quite materialized. Catholics in North America are still more likely to face hate crimes than other Christian denominations, but the number and severity of these crimes pale in comparison to the crimes conducted against Jews.
Even if the internationalism of the Catholic Church and its occasional use of the confessional for political gain (although the latter has not been seen in recent times), make it an appealing target for conspiracy theories, it offers much less in terms of racial theories. In Germany at least, racial theories would have been much less effective if the target was Catholicism, since essentially all Germans had been Catholic before the reformation and associated wars of religion. That said, Christianity arose from Judaism, so I’m not sure if the targeting of Jews rather than Catholics can be explained by religious lineage alone. ^
 Zola hated the pardon. He said all it accomplished was “to lump together in a single stinking pardon men of honour with the hoodlums”. ^
 This was very important to Arendt, because she needed to show the totality of moral collapse in “respectable” German society in order to prove her point about the banality of evil. She recounts that Eichmann actually ignored Himmler’s orders to stop killing Jews, because within the context of the third Reich, they were unlawful orders that went against the values of the state. She then goes on to present distressing evidence about just how far this moral rot extended and just how easy it was for Hitler to cultivate it. ^
“I appreciate the way I’ve behaved with colleagues in the past has caused a lot of pain, and I sincerely apologize for it”, followed by “Any allegations of non-consensual sex are unequivocally denied by Mr. Weinstein. Mr. Weinstein has further confirmed that there were never any acts of retaliation against any women for refusing his advances” via a spokesperson. (Harvey Weinstein)
Amazingly, and for the first time I can remember, (most) people aren’t buying it.
Ignoring most of these apologies is almost certainly the correct response. In fact, I wouldn’t even call them apologies. An apology is a surrender. These statements are rearguards.
What I mean is: as long as you’re defending yourself, you aren’t internalizing the consequences of your actions. For as long as you keep fighting, you get to keep believing that maybe consequences won’t materialize. Maybe you’ll say the right thing; maybe the consequences will disappear.
An apology accepts consequences.
Imagine yourself arguing with someone you’ve hurt. Imagine the wiggle words and excuses you might use. Imagine the fear you feel, the fear of failure, or the fear of hurting someone you love. Imagine how easy it is to give into that fear. Imagine how hard it is to ignore it, to be quiet, to listen when someone tells you that you’ve hurt them.
Doing that, despite the voice inside you telling you to fight, telling you to try and get away clean, that’s scary; that’s difficult. That’s a surrender.
(This is probably a good place to mention the law of equal and opposite advice; some people reading this probably need to surrender more and some people probably need to surrender less. This advice is aimed at the people who need to surrender more. Hopefully you know who you are? If you need to surrender less and you’ve wasted time reading this, sorry. Have some photos of a delightful owl/dog friendship as recompense.)
Of course, surrendering is just the first step. It’s best if you back it up with something of substance. My four-step algorithm for a proper surrender-apology goes:
1. How did I hurt them?
Sometimes people will tell you straight up how you hurt them. Others won’t. And when you’re proactively apologizing, you may know that you did something likely to hurt someone, but not exactly how you hurt them.
To figure out how you hurt someone, consult your mental model of them. Try and remember what makes them sad or insecure. How did your action intersect with that? Don’t assume they’ll be hurt in the same way as you would. Let’s say you played a prank on a co-worker involving paint that ruined their outfit and made them really mad. You might be mad if someone played a similar prank on you because of the ruined clothes. But maybe they’re mad because they’re quiet and anxious and you put them on the spot in an embarrassing situation in front of a lot of people. If that was the case, the clothes might barely even register for them. Therefore, it’s best if you don’t focus your apology on the clothes, but on the embarrassment.
If you don’t know how you hurt someone, or you want to check if you guessed correctly, you can ask:
Did <my action X> make you feel <Y>?
It seems like <my action X> made you really sad. Can you help me understand how I hurt you?
I suspect you might be feeling <Y>, is that correct?
If someone did <my action X> to me, I’d be feeling <Y>. Is that what you feel right now?
When asking these questions, be careful to keep your tone neutral and not accusatory and to back off if whoever you’re apologizing to doesn’t seem keen on answering. Also note that there’s always some risk in asking questions; some people believe that you should just know how you hurt them. I don’t endorse this as a social norm, but I understand where the feeling comes from and want to make note of it.
2. Validate and Apologize
Here’s a good script for the start of an apology:
“I am really sorry that I did X. It seems like the kind of thing that would make you feel Y, which makes a lot sense. It’s crappy that I did that to you. You are an important person in my life and I want to work to avoid doing this again.”
Being able to articulate how you hurt someone shows empathy. It also shows that you aren’t horribly self-centred. The focus is on their pain, not your need to have an apology accepted.
Above all other things, avoid the passive voice here. There’s no point being sorry that someone “was hurt”. Nothing says “I am apologizing only because it socially expected” like the passive voice.
Notice also that this script validates what the person is feeling. It proactively assures them that there isn’t something wrong with them for feeling hurt. It makes it clear that their response is reasonable, expected, and that you’re the one who did something wrong.
This is one opportunity to surrender. It is excruciatingly difficult to accept full responsibility for your actions without giving any excuses. But it’s important that you do that first. It shows how serious you are and really helps to validate the emotions of the person you’re apologizing to.
3. (If desired) Explain yourself
After you’ve made a mistake, people often want to be assured that you are a fundamentally reasonable person who doesn’t go around hurting friends for fun. If someone asks you “why?”, you should be prepared to explain yourself.
I think it is best to be brutally honest here, which means you first have to be prepared to be brutally honest with yourself. “I just don’t know what came over me” is a comforting excuse; it implies that this was sudden, incomprehensible, and unlikely to happen again – so don’t allow yourself to believe it! Cop-outs like that allow you to avoid your failings. In almost all cases, “I just don’t know what came over me” (or its ilk) can be replaced with something like:
“Our relationship made me feel undesirable and they made me feel sexy again”
“I thought it would be fun and that I could convince you to feel okay about it later”
“I was so fixated on how funny it would be that I didn’t want to think about whether it was right or wrong”
“I’m so used to doing things for other people. I thought ‘fuck it, I’m going to do this just for me'”
Here you must surrender any belief you have that what you did “just happened”. There’s almost certainly a reason for it and the reason is probably uncomfortable – and probably points to some other problem with you or your relationship.
I have a bad habit of leaving this step out, even when asked. Part of this is that I’m personally against excusing myself and part of this is that being “against excuses” is a great cop-out when you aren’t very proud of your actual reasons. But I’m trying to get better, because I think people do find it discomfiting to have their request for explanation ignored.
Apologies aren’t magic. Sometimes even the most sincere and heartfelt apology won’t change someone’s mind if they’ve decided they don’t want to be around you anymore. If that’s the case, take your leave as gracefully as you can and try and figure out how you can do better in similar situations in the future. A sincere apology definitionally cannot be contingent on getting something in return.
4. (If desired) Discuss how to avoid this in the future
This is another step that it’s tempting to jump to, perhaps before you’ve even finished apologizing. It’s nice to believe that if you convince someone that you’ll avoid something in the future, you don’t really have to apologize for it now. This is part of the fast-talking school of apology, where you overwhelm someone with excuses, plans for the future, and rushed sorries so that you don’t ever have to surrender, admit you’re in the wrong, or fundamentally change anything about yourself.
Instead of rushing into this, you should wait until the person you’re apologizing to has had time to digest your apology and thought about what they want. Maybe they don’t want to talk about it at all. Maybe they have specific things they want from you and don’t want to feel like they’re fighting against your plans for the future.
What I’m saying is that while this can be useful, it can also hurt. Make sure whoever you’re apologizing to is ready to hear this part of the apology and wants to hear this part of the apology.
How you plan to avoid your mistakes in the future will probably be unique to your circumstances. That said, one piece of advice I have is to avoid the outcome bias. If you would do the same things again in the same situation because you expect it on average to be positive, you aren’t doing anyone a favour by lying about it. Address the ways in which your decision making was suspect. Don’t weasel out of anything by promising not to do specific actions when you know full well you’d do the same general thing again.
And if you’ve hurt someone in the same way a bunch of times, you may find that plans no longer cut it. Them forgiving you can become contingent on results, not words.
Ultimately, an apology is an acknowledgement that you would have acted differently in the situation if you were better at acting the way you want to act. An apology indicates a willingness to change. If you instead endorse the actions you took and have no intent of deciding differently in the future, you shouldn’t apologize at all. If this is the case, you can tell whoever you hurt that you regret hurting them. You can tell them that you wish they hadn’t been hurt. But you cannot truthfully tell them you wouldn’t hurt them that same way again if you have any choice in the matter. So, don’t walk down the road that ends that way.
It isn’t worth it.
In the examples at the start, it seemed the only thing anyone regretted was getting caught. Remember that these are the examples that our culture provides; it’s no wonder that it’s easy to learn the wrong lessons about apologies! When apologizing to our loved ones, it’s natural to let these lessons seep in and make us defensive when we should be open. Apologizing better requires a conscious act, one that I’m still learning how to do. This post is my attempt to chronicle these tentative efforts in a way that might be useful to others who are also struggling.