What does “self-interested behavior” mean?
Is there any non-tautological definition of “self-interested behavior”? If one asserts something like “people are fundamentally selfish,” in other words, does that mean anything?
This requires a brief detour into what economists — so far as I know — mean when they say that people are “rational utility maximizers.” Depending upon whom you ask, a “utility” either has some real significance (cardinal utility), or is really only important for what it says about a person’s choices, which are the fundamental unit of study (ordinal utility). The latter concept makes more sense to me, so I’ll stick with that.
The idea is simple: when presented with a range of options, people are assumed to be able to rank-order those options: right now I prefer ice cream to steak, and prefer steak to tofu. So in some sense ice cream is greater than steak, which in turn is greater than tofu. This “is greater than” relation is confined in certain ways which rational people are expected to follow. If a is greater than b, and b is greater than c, then a is assumed greater than c, for instance: if I prefer ice cream to steak and steak to tofu, then I by all rights should prefer ice cream to tofu if you give me a choice between just those two things.
That’s all it means, so far as I can tell, to say that “the utility of a is greater than the utility of b”: it means that I would prefer a to b in a head-to-head matchup, and that my other preferences must all cohere in certain intuitive ways. (NB: “Intuitive” and “consistent with the evidence” are two different things.)
To say, now, that I’m a utility maximizer is to say … that I always choose the things I desire. This doesn’t seem very controversial. Conversely, it could mean that if you observe someone making a sequence of choices, those choices must be the things that maximize their utility. Again, not very interesting.
Where the proposition that “people are self-interested” gets controversial is when people assert that it implies “no one is altruistic.” Economics, anyway, has nothing to say about that assertion: altruism and “pure selfishness” (whatever that means) are equally consistent with utility theory. Again, utility theory would only posit that I have well-defined preferences, and that I behave in such a way as to satisfy as many of those preferences as I can. If one of my preferences is to see people less fortunate than myself do well, economics gives me no reason to think that this is irrational. I can prefer whatever I want; my preferences just have to fit together in certain ways.
Outside of mathematical economics, people can try to assert that no one is altruistic by other means, none of which is remotely convincing. There’s the “argument [such as it is] from evolution,” namely that people have some inherent biological urge to behave selfishly. This can be swatted down in any number of ways. First might be the approach that Robert H. Frank took in Passions Within Reason: The Strategic Role Of The Emotions. In brief, his argument there was that short-term selfishness — in the sense of maximizing utility over a narrow time interval — needn’t be long-term rational. If I become known as the sort of man who will dump his girlfriend and move on to another as soon as I find someone hotter, I will soon find myself with a reputation that keeps me out of any woman’s bed. There are many repeated-interaction games where it’s in my best interests to sacrifice some short-term gain for my own long-term good.
Even without Frank’s argument, the “evolution says no to altruism” argument needs to get a little nuance before it even approaches reality. Surely I care about my family, yes? Is it altruistic to sacrifice my life for that of my children? Surely this happens, yes?
If anyone clings to the argument that altruism is biologically impossible, then, he’s usually forced to define altruism as non-self-interested behavior directed at strangers. But then he has to explain why many people, in the history of mankind, have jumped into icy rivers or rushed into burning homes to save someone, only to lose their own lives in the attempt. Surely your own death is non-self-interested, if anything is.
Or maybe not! Maybe we can take a slight modification of the hypothesis that humans maximize their utility. Instead, we now posit that they maximize their subjective expected utility. That is, they plot out all the possible courses of action that they could take, plot out all the outcomes that could come from those courses of action, estimate the probability of each outcome, and choose the course of action that maximizes the product of probability and utility. Maybe our firefighter runs into that burning building because he estimates a 50% chance of dying, but a 50% chance of living another day and fathering 500 children to women who tear off their clothes at the mere sight of his alpha maledom.
At some point we’re obliged to label that entire thought process irremediably silly, realize that it’s much easier to just assume altruism is possible, and go eat a by-now-mostly-melted bowl of ice cream.
(Not to mention that our models create our world. If you deeply internalize a belief that people could never be altruists, you encrust your soul against the beauty of the people around you. There’s something to be said for believing in a convenient fiction. Fortunately I don’t think it’s fiction.)
P.S. (2 March 2008): A friend reminds me that “self-interest,” in this context, means “you only care about what happens to you directly; your utility function is indifferent to the conditions of others. Experimentally, this is of course false.” Quite so. We also have a word for those whose utility functions don’t change with the conditions of others. We call them sociopaths.





