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Posts Tagged ‘socialism’

This week’s post at e3ne.org is about the miracle of the price system:

Natural disasters harm people’s standard of living by destroying resources, but in a free marketplace, rising prices and profits in scarce goods give both buyers and sellers an incentive to heal the economic wound. Drawn by the possibility of making good profits at high prices, sellers bring the scarce goods to market from afar. Facing high prices, buyers demand less of the scarce goods than they would if prices were not allowed to rise.

For this reason, George Mason University economist Alex Tabarrok calls a price a “signal wrapped up in an incentive”…

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As it happens, I’ve also assigned this week F.A. Hayek’s article, “The Use of Knowledge in Society,” in my Dartmouth course this term, American Political Economy. Hayek’s article is itself a kind of minor miracle, in that it was published in the world’s top economic journal, The American Economic Review, despite having no equations in it and a grand total of one cited reference.

Hayek’s point is that the free market’s price system aggregates and condenses distributed, particular information unknown to most market actors. No one has to know where all the stocks of a scarce resources are located, and what the relative valuations of that resource are to all possible consumers, for the market to allocate the resource to the highest-valuing users from the lowest-cost producers. A price is a signal wrapped up in an incentive.

At the end of Hayek’s article there is a wee bit of gloating about how he and Mises had persuaded the rest of the profession that economic calculation is impossible without prices. The state of the debate ended as a sort of compromise between the two original positions. The socialists had conceded that economic calculation was impossible without market prices, and the free-marketeers had conceded that, in principle, a decentralized socialist economy could generate market prices.

The problem for even a decentralized socialism is that while it can have price signals, it lacks the virtue of the “incentive” feature of prices. I might know that the price of lumber is high in New Jersey after a hurricane, but if I’m sitting on a warehouse full of lumber in Oregon, I won’t necessarily ship that lumber to New Jersey unless I can reap the extra-normal profits afforded by those high prices. If I’m not the “residual claimant” on the value of the lumber, I might as well send it to my political cronies, or not do anything with it at all, which might be the easiest course of action. Even decentralized socialism with price signals, for instance as attempted in Yugoslavia in the 1970s and 1980s, fails on account of its poor incentives.

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Bryan Caplan argues that social conservatives should prefer libertines to hypocrites, contrary to the common meme that “at least hypocrites have moral standards.” The argument is pretty simple: hypocrites seem to share your values, but when you least expect it, they will betray you. So far as it goes, the argument is pretty convincing.

But libertines and hypocrites aren’t the only two possible types of people who fail to live up to putative moral standards. A true hypocrite doesn’t actually have moral standards but merely pretends to them. After all, if one has moral standards, they should affect your behavior appreciably, but the hypocrite simply does what (s)he wants anyway while feigning belief in a stricter standard. That’s what makes hypocrites so dangerous.

The third type of moral failure is weakness of will. The weak-willed believe in moral standards and generally live up to them, but occasionally fail due to weakness of will. The weak of will acknowledge their flaws and try to do better, but you know they will sometimes fail. Unlike the hypocrite, the weak-willed is open about his/her failings, and therefore when dealing with them you know better what you’re dealing with. Unlike the libertine, the weak-willed often actually do live up to moral standards, so long as it isn’t too hard to do so.

Therefore, social conservatives should rank moral failures thus: 1) weakness of will, 2) libertinism, 3) hypocrisy. What some social conservatives praise when they praise “hypocrisy” is probably actually weakness of will, if they took some time to reflect on the distinctions.

I thought about these distinctions while considering the case of corrupt socialists. In the Spanish news today is the number-three man at Podemos, the extreme-left party in Spain (more or less their answer to Greece’s Syriza – the relations between the two parties are extremely close). This man, Juan Carlos Monedero, took half a million dollars from left-wing governments in Latin America (most particularly the Venezuelan dictatorship) for “consulting” and failed to pay taxes on it. He also defrauded his university, a technical college in Madrid, which was contractually guaranteed 20% of his consulting contracts.

Does this fraud evince hypocrisy or weakness of will? After all, Podemos has taken the lead in denouncing corruption in other parties, whom they call “la casta.” Withholding taxes from the government has to be a cardinal sin for socialists. Can true-believing socialists excuse the act on the grounds that “at least he has principles”? Or is he really pretending at having socialist principles at all?

It’s difficult to answer this question, because socialism attracts the unprincipled. If you want to enrich yourself through government, there’s no better way to do it than to denounce corruption and promote populist measures against the rich in order to get elected, and then once elected, use state-controlled companies to feather your own nest. When the state controls the economy, it controls wealth, and it will be extremely tempting to funnel some of that wealth to yourself and your friends.

Not knowing more about the man, it’s difficult to know whether Monedero – and quite possibly the other leaders of Podemos – are hypocrites or merely weak-willed. But that fact alone shows one of the inherent problems of socialism: really existing socialism either brings about rule by the already corrupt or corrupts those who rule.

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A new public inquiry into abuses at the Mid Staffordshire National Health Service Trust’s hospital has found a years-long pattern of fatal mistakes and abuses. The report makes for damning reading. From the BBC report:

Years of abuse and neglect at the hospital led to the unnecessary deaths of hundreds of patients.

But inquiry chairman, Robert Francis QC, said the failings went right to the top of the health service.

While it is well-known the trust management ignored patients’ complaints, local GPs and MPs also failed to speak up for them, the inquiry said.

The local primary care trust and regional health authority were too quick to trust the hospital’s management and national regulators were not challenging enough.

Meanwhile, the Royal College of Nursing was highlighted for not doing enough to support its members who were trying to raise concerns.

The Department of Health was also criticised for being too “remote” and embarking on “counterproductive” reorganisations.

The report said the failings created a culture where the patient was not put first.

Specifically, the report cites 1200 “unnecessary deaths” due to poor care, without a single manager having been held responsible. But the United Kingdom keeps health care costs down!

Twitter hashtag “#welovethenhs” is again trending.

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The whole sickening story is here. Some quotations:

Sick children are being discharged from NHS hospitals to die at home or in hospices on controversial ‘death pathways’.

Until now, end of life regime the Liverpool Care Pathway was thought to have involved only elderly and terminally-ill adults.

But the Mail can reveal the practice of withdrawing food and fluid by tube is being used on young patients as well as severely disabled newborn babies.

The investigation, which will include child patients, will look at whether cash payments to hospitals to hit death pathway targets have influenced doctors’ decisions.

Medical critics of the LCP insist it is impossible to say when a patient will die and as a result the LCP death becomes a self-fulfilling prophecy. They say it is a form of euthanasia, used to clear hospital beds and save the NHS money.

Earlier this month, an un-named doctor wrote of the agony of watching the protracted deaths of babies. The doctor described one case of a baby born with ‘a lengthy list of unexpected congenital anomalies’, whose parents agreed to put it on the pathway.

The doctor wrote: ‘They wish for their child to die quickly once the feeding and fluids are stopped. They wish for pneumonia. They wish for no suffering. They wish for no visible changes to their precious baby.

‘Their wishes, however, are not consistent with my experience. Survival is often much longer than most physicians think; reflecting on my previous patients, the median time from withdrawal of hydration to death was ten days.

In a response to the article, Dr Laura de Rooy, a consultant neonatologist at St George’s Hospital NHS Trust in London writing on the BMJ website, said: ‘It is a huge supposition to think they do not feel hunger or thirst.’

‘I have also seen children die in terrible thirst because fluids are withdrawn from them until they die.

‘I witnessed a 14 year-old boy with cancer die with his tongue stuck to the roof of his mouth when doctors refused to give him liquids by tube. His death was agonising for him, and for us nurses to watch. This is euthanasia by the backdoor.’

Horrific. Evil. Barbaric.

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In my last look at left-libertarian economics, I argued that Kevin Carson’s resurrection of the Labor Theory of Value adds no new information to standard, neoclassical price theory. Carson wishes to disapprove morally of profits but does not show that capitalists add nothing to the value of production. In particular, Carson acknowledges that capitalists contribute “time preference,” providing saved or borrowed funds to production in exchange for higher consumption at a later date. Carson relabels this investment as a kind of labor.

In this installment in the series, I examine Carson’s argument in Studies in Mutualist Political Economy that “really existing capitalism” depends crucially on exploitation and coercion, and that if coercion were to abolished and markets truly freed, “capitalism” would disappear. Carson’s argument that free markets abolish economic profit is not altogether without support in standard economic theory. In introductory microeconomics classes, the model of “perfect competition” is taught. Under perfect competition, firms in each industry sell an identical product, and entry is costless. Therefore, if firms charge more than the cost of production, including the interest rate on investment, new entrants would undercut their price. The equilibrium price therefore yields zero “economic profit.” “Accounting profit” will be all that remains, representing the natural interest rate on investment, which in turn is determined by the opportunity costs of investment (forgone consumption).

Carson does seem to be relying on the perfect competition model to make the case that economic profit will not exist in a free market (116-7). But of course, really existing markets do not conform to the perfect competition model. Why not? Standard microeconomic theory points to product differentiation, imperfect information, and costs of entry as frictions that generate market power and, accordingly, economic profit. For Carson, however, the explanation of economic profit lies in coercion, the exploitation of workers and enrichment of capitalists by the state:

Without state intervention in the marketplace, the natural wage of labor would be its product. It is statism that is at the root of all the exploitative features of capitalism. Capitalism, indeed, only exists to the extent that the principles of free exchange are violated. “Free market capitalism” is an oxymoron. (129)

How plausible is this claim? (more…)

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“Left-libertarianism” can be defined in one of at least three ways. It can refer to “liberaltarianism,” a tactical stance and set of policy positions combining a substantially libertarian thrust with a preference for making alliances with the modern center-left. It can refer to a revisionist philosophical movement that differs from Robert Nozick’s entitlement theory of property rights in a more or less egalitarian direction, without going all the way to a Rawlsian social-ownership theory (Michael Otsuka, Peter Vallentyne, Philippe van Parijs, etc.). Finally, it can refer to anarcho-socialism, the original “libertarianism.” In what will probably be a fitfully updated series of posts, I am going to investigate the last of these, insofar as it has attempted to create a new school of positive economics.

I am going to focus, at least initially, on Kevin Carson’s Studies in Mutualist Political Economy, which seems to be one of the most influential recent works in this area. Carson’s theories have, for instance, had some influence on Auburn philosopher Roderick Long and a number of other libertarian public intellectuals such as Sheldon Richman, Gary Chartier, and others associated with the “agorist” and “voluntaryist” movements and with organizations such as the Center for a Stateless Society. And of course, influence has gone back the other way as well. Many left-libertarians, such as Fred Foldvary, have also been influenced by late 19th century economist Henry George, but I will not be focusing on their theories, which are relatively close to the neoclassical mainstream, compared to Carson’s mutualism.

Mutualism itself is situated to the right of (more…)

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I’m going to make a generalization here. Treating a good as a “basic human right” is one way to make sure you don’t have enough of it. Treating a good as a “commodity” is the only way to make sure you have plenty of it. I’m thinking about K-12 education, housing for the poor, access to a clean environment, and just about everything in a socialist system.

Other examples? Exceptions?

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