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Posts Tagged ‘Ideology’

Ross Tilchin writes up the results of a Brookings study on libertarians in the Republican Party, citing some of the research I have done here on Pileus. The main point Tilchin argues is that libertarians are at a severe disadvantage nationally within the Republican Party, relative to competing constituencies like moderates and the religious right. However, see also David Kirby’s rejoinder at Cato@Liberty. He argues that the Brookings study seriously underestimates the proportion of libertarians in the general population and in the Republican Party. The debate seems to turn on how strictly one wants to operationalize the concept “libertarian.” If weak libertarians are included, there are many more of them. Regardless, I echo Kirby’s appreciation of growing scholarly attention to the political role of libertarians in the U.S. polity.

For more on figuring out where libertarians are, also check out an interesting paper on two-dimensional ideological preferences at the congressional district level by Warshaw and Rodden. (Americanideologyproject.com is an interesting site for data on one-dimensional preferences at the subnational level in the U.S.)

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I have just posted a couple of my working papers to SSRN for those who are interested. They are as follows:

  1. Public Policy and Quality of Life: An Empirical Analysis of Interstate Migration, 2000-2012
    Abstract:
    Individuals and households choose their political jurisdiction of residence on the basis of expected income differentials and jurisdiction-specific characteristics covered by the general term “amenities.” In addition to fixed characteristics like climate and terrain, amenities may include public policies, as in the well-known Tiebout model of migration. Do Americans reveal preferences for certain public policies by tending to migrate toward jurisdictions that offer them? This article tests whether state government involvement in fiscal policy, business regulation, and civil and personal liberties more often reflects an amenity or a disamenity for Americans willing to move. As identification strategies, the article estimates spatial, matched-neighbors, and dyadic models of net interstate migration for all 50 states, covering the years 2000-2012. The evidence suggests that cost of living, which is in turn strongly correlated with land-use regulation, strongly deters in-migration, while both fiscal and regulatory components of “economic freedom” attract new residents. There is less robust evidence that “personal freedom” attracts residents.
  2. Civil Libertarianism-Communitarianism: A State Policy Ideology Dimension
    Abstract:
    This paper investigates the existence of a second dimension of state policy ideology orthogonal to the traditional left-right dimension: civil libertarianism-communitarianism. It argues that voter attitudes toward nonviolent acts that are sometimes crimes, particularly weapons and drugs offenses, are in part distinct from their liberal or conservative ideologies, and cause systematic variation in states’ policies toward these acts. The hypotheses are tested with a structural equation model of state policies that combines “confirmatory factor analysis” with linear regression. The existence of a second dimension of state policy essentially uncorrelated with left-right ideology and loading onto gun control, marijuana, and other criminal justice policies is confirmed. Moreover, this dimension of policy ideology relates in the expected fashion to urbanization and the strength of ideological libertarianism in the state electorate. The results suggest that the libertarian-communitarian divide represents an enduring dimension of policy-making in the United States.

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Is federalism for progressives? Libertarians, who are generally enthusiastic about the competitive federalism model, have tried to argue that the model provides, at the very least, a kind of modus vivendi for all ideological camps, allowing citizens in each state to have roughly the kind of government that they want. Relative to a single national standard on every policy issue, everyone is better off, right? Some progressives have agreed, to a point.

The problem is that status quo U.S. federalism is a long way from the competitive federalism model that scholars like Michael Greve favor. (I have contended that competitive federalism is still alive in the U.S. to a much greater extent than just about any other country excluding Switzerland and Canada.) The federal government establishes a firm national baseline on both economic and social policies. First, the U.S. Congress has authorized federal matching grants that incentivize state and local governments to spend their own taxpayers’ money on federal priorities. Even conservative politicians often have political trouble turning down “free” (better: “highly discounted”) federal money. Second, the U.S. Congress has authorized extensive federal regulations intruding into areas previously considered state prerogatives: securities and exchange regulation in the 1930′s (a provincial-only responsibility in Canada), occupational safety and health regulation in the 1970′s, mortgage originator licensing in the 2000′s, and health insurance regulation in the 2010′s, to name just a few examples. Third, the federal judiciary has established a firm baseline on civil rights, civil liberties, and “social” policies, repeatedly striking down laws regulating or criminalizing abortion, sodomy, contraception, and free speech, and, more recently, laws prohibiting gun possession and carrying, enacting public election financing, and authorizing certain regulatory takings. While some of these examples suggest that progressives might have reasons to favor a looser “baseline” from the federal judiciary, the overall historical trend has been for the judiciary to constrain conservative policies. (Note that libertarians typically favor judicial engagement on all or almost all of these questions, distinguishing their kind of limited-government federalism from the old “states’ rights” variety.)

Is there evidence that U.S. federalism as it already exists is tilted toward progressive priorities? I believe I have found such evidence in the distribution of state policy priorities.

Using the Ruger-Sorens database of state policies, which covers the years 2000-2010 (year-end), (more…)

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Jonathan Haidt is everywhere these days, giving interviews and TED talks, promoting his working papers in the media, writing for the websites yourmorals.org and civilpolitics.org, and publishing The Righteous Mind: Why Good People Are Divided by Politics and Religion (New York: Pantheon Books, 2012). A moral psychologist by training, Haidt has successfully cleared the jump to public intellectual, now dispensing didactic advice to Americans about what ails their politics. The Righteous Mind reflects those aspirations, not just summing up his own original research on the psychological foundations of political ideology for a general audience, but also shoehorning in some surprising interpretations of moral philosophy and conjuring out of the whole stew some advice for American politicos (and what could be more important than that?).

Did you know that moral philosophers do not believe in intuition? Did you know that David Hume thought that reason was weak and ineffectual against the tide of passions? Did you know that Bentham and Kant were probably on the autism spectrum, and that that fact explains their moral philosophies? Did you know that Kant was a philosophical rationalist, and that philosophical rationalists think that morality is all about justice and fairness? Philosophical rationalists also think that children learn about morality through experience, just like Lawrence Kohlberg, Haidt’s nemesis in moral psychology — and totally not like Hume.(*)

If you did not know these things, which might especially be the case if you are a moral philosopher, Haidt is here to enlighten you. As he helpfully informs us, he took a couple of philosophy courses as an undergraduate, before he realized that it was all bunkum.

Haidt begins (more…)

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In his book The Righteous Mind (review coming soon) and in a coauthored paper with Ravi Iyer and others, moral psychologist Jonathan Haidt claims that libertarians are essentially amoral(*): they care less about care, fairness, authority, loyalty, and sanctity than conservatives and liberals and care most of all about liberty. (I blogged the latter study here.)

But it turns out that one of the chief surveys on which most of this research rests looks geared toward generating biased outcomes for libertarians specifically. The “Moral Scenarios” survey asks respondents to judge the morality of certain actions, all of which involve the exchange of money. Here is one example:

A professional sports player has played for his hometown team for the past 10 years and has never played anywhere else. Recently, he was offered a lot of money to play for his hometown team’s rival in a different city. Losing their best player to a rival team would upset many people in his hometown. However, he decides to take the offer and play for the rival team.
How morally offensive is this?
Not at all offensive Extremely offensive
How upsetting is this?
Not at all upsetting Extremely upsetting
How angry does this make you feel?
Not at all angry Extremely angry

You can give your reaction on a 1-7 scale.

Now, two things are peculiar about this survey. First, all the questions are about the exchange of money. Other questions are about the morality of a manufacturer’s making a less safe car to save money, auctioning off a place in the liver transplant queue, and so on. Thus, the questions seem almost calculated to elicit defensive responses from libertarians, who more than conservatives and liberals tend to be committed to the justice of market exchange. It’s therefore no surprise that libertarians are less likely to answer that these actions are “morally offensive” than are liberals and conservatives. If the survey consisted of moral dilemmas in which the pursuit of equality (sanctity) had perverse consequences, then liberals (conservatives) would likely be the defensive ones with lower average scores on “moral offensiveness.”

Second, the questions are overwhelmingly tilted toward eliciting an emotional, intuitive response rather than a reflective one. I don’t think of morality as a sliding scale of “offensiveness,” but Haidt does, and he forces his respondents into that philosophical straitjacket. My own response to almost all of these scenarios was “it depends.” There was no option for that, of course. So I chose an answer right in the middle of the scale. It turns out that middling answers on these scenarios puts you well below the typical liberal and conservative responses. Again, since libertarians often tend to elevate reason (possibly excessively) and denigrate emotion as a guide to moral judgment, they are less likely to take extreme positions on these questions. That tendency alone further biases the results toward libertarians’ appearing comparatively amoral.

(*) “Essentially amoral” is my gloss on his findings. He criticizes libertarians as being extreme exemplars of so-called “WEIRD” (Western, Educated, Industrialized, Rich, Democratic) morality, caring only about rights and not about other moral dimensions.

This post has been updated to add the footnote above.

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Why do “red” states that tend to vote Republican in presidential elections take more federal money than do Democratic-leaning, “blue” states? This surprising correlation between ideology and federal dependence has been often noted (see for instance here, here, and here). Indeed, this fact seems to be trotted out whenever we hear “what’s the matter with Kansas/Connecticut” arguments from the left/right, respectively. Are conservative states hypocritical and liberal states self-abnegating, or is there some deeper explanation?

First, let’s take a look at that correlation. In the chart below, I’ve plotted each state with federal grants to state and local governments in that state, as a percentage of personal income, for fiscal year 2007-8, on the Y axis, and percentage of the vote for Obama, McKinney, and Nader in the 2008 election on the X axis. The line through the points represents the least-squares line of best fit. As you can see, there does indeed appear to be a negative relationship between liberal ideology and acceptance of federal grants.

Is the correlation statistically significant? To see this, I (more…)

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Many electrons have been spilled over that Pew survey showing that atheists, agnostics, Jews, and Mormons know more about world religions, including Christianity, than Protestants and Catholics (I got 32/32!). Even after controlling for education, these four religious groups know more about world religions in general (however, white evangelicals know more about Christianity than Jews, agnostics, and atheists, but not Mormons):

[E]ven after controlling for levels of education and other key demographic traits (race, age, gender and region), significant differences in religious knowledge persist among adherents of various faith traditions. Atheists/agnostics, Jews and Mormons still have the highest levels of religious knowledge, followed by evangelical Protestants, then those whose religion is nothing in particular, mainline Protestants and Catholics. Atheists/agnostics and Jews stand out for high levels of knowledge about world religions other than Christianity, though they also score at or above the national average on questions about the Bible and Christianity. Holding demographic factors constant, evangelical Protestants outperform most groups (with the exceptions of Mormons and atheists/agnostics) on questions about the Bible and Christianity, but evangelicals fare less well compared with other groups on questions about world religions such as Islam, Buddhism, Hinduism and Judaism. Mormons are the highest-scoring group on questions about the Bible. (emphasis original)

Why do atheists, agnostics, Jews, and Mormons outperform Christians?  (more…)

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