In lieu of reviewing Henry George — April 30, 2016

In lieu of reviewing Henry George

…I’d like to direct you to a particularly good episode of my favorite podcast, Vox’s The Weeds. They discuss land taxes, soda taxes, and carbon taxes, and regrettably find themselves unable to produce a list of three things without concluding “…oh my!” One day some brave soul will figure out how to do that, but that day is not yet.

As with every episode of The Weeds, I agree with a lot, want to argue with some, and wish they had time to dive more into all. The discussion of Henry George‘s single tax is very good, and really had my head spinning. The soda-tax stuff was interesting, though the “paternalism” framing is less productive than they think it is. It’s “paternalistic” when the government tries to tell you what to do via tax policy; it’s not paternalistic when cigarette companies tell you what to do via advertising. I’d like to dispense with this word altogether. For similar reasons, actually, I’d like to dispense with “unintended consequences”. This term is used as a catch-all by which government policies are rejected with a shrug: “We’d love the government to do x, but, y’know, unintended consequences.” There are unintended consequences to everything; why single out unintended consequences from what the government does on our behalf?

One of these days I will review Henry George properly. I’ve just gone back and reread a lot of the passages I highlighted from Progress and Poverty, and I’m reminded both of how brilliant it is and how crankish. Definitely worth reading, thinking about, and reviewing.

A meta-note on reading biographies — April 19, 2016

A meta-note on reading biographies

I’m reading a very, very, very good biography of Atatürk by Lord Kinross, which I’ll review when I’m finished. But a point about biographies in general occurs to me: you’d never really expect a biographer to have a negative or indifferent viewpoint toward his subject; you’d never expect the Kinross biography to be called Atatürk: the Grotesque Mediocrity.

So then maybe the best way to approach a subject like Atatürk is indirectly, via books in which he isn’t the main actor. You’ll get less detail about your specific subject that way, so you’ll need to read more books than just a single biography; for instance, Atatürk appears in Paris 1919 as just one of the figures — albeit a very significant one — controlling events while the allies grind through negotiations.

This approach will only get you so far: if you want to read about the creation of the modern Turkish state, about Kemalism, etc., it’s hard to think of an indirect way to achieve that. A book about the Ottoman empire, such as Caroline Finkel’s, will only touch on Atatürk at the end, and only up to the point when the sultanate disappears. Maybe there are books about Central Asia that I’ve not read, which treat Turkey as an important actor but not the only one. Or maybe I should read books about modern Greece? The Greeks surely don’t feel positively toward Atatürk.

Does this indirect approach seem correct to others? If so, is there some systematic way to apply it to any given subject?

Laniel on Krugman on Bernie — April 15, 2016

Laniel on Krugman on Bernie

What annoys me about Krugman’s Bernie take is that he’s not even said, “Yeah, I’m a real supporter of single-payer health care, but Bernie is just going about it the wrong way. If he’d change x, y, and z, it would be a realistic plan.”

The positive approach to addressing Bernie would be to offer him constructive policy ideas. If Krugman felt like Democrats needed to be realist in their policy proposals, he’d try to work out realistic numbers for Bernie’s single-payer and college-education plans. But Krugman isn’t doing that. Instead he’s just pointing to every bit of anti-Bernie writing that comes his way, taking it as conclusive, and shutting down the debate there. Worse, Petulant Krugman is coming out, as when — in this latest column — he writes:

But never mind. As you know, I’m only saying these things because I’m a corporate whore and want a job with Hillary.

My problem with his anti-Bernie columns isn’t that I think he’s a corporate shill. My problems are twofold. First, his mind seems made up. And second, look through Krugman’s older blog posts for times when he’s mentioned single payer. Clearly he supports single payer. I assume he supports universal college education. Well then, why not push for those things? If he believes that Bernie is an unelectable, impractical candidate, and hence that he’s going to support Hillary, why not do what he can to bring Hillary more toward the left? Bernie has clearly pulled Hillary leftward; maybe now Bernie needs to be pulled in the direction of realism. Why isn’t Krugman acting as the agent of realism here? Instead he’s acted, since the beginning, as someone whose mind is made up against Bernie. I don’t get it.

(For the record: I voted for Hillary in the primary, but I’m still conflicted about that decision. I believe that any liberal who’s thought about this Democratic primary should also be conflicted. These are both strong candidates, both with obvious weaknesses, and I’d be happy with either of them in the White House.)

Krugman’s beef seems to be that Bernie’s campaign is irremediably flawed by the same sort of unreality that plagues the Republican candidates’ tax plans. (Krugman has also accused the Sanders campaign of having gone off the rails. I blame this on the ludicrous length of the election season, which eventually causes everyone to lose his mind. And again, I think Krugman is grasping at whatever straw he can find. Matt Taibbi responds appropriately.) But here’s a question: is reality in campaign proposals really all that important? The Obama campaign in 2008 advanced a health-insurance plan that lacked an individual mandate, which we know now — and which Hillary knew then — is unworkable because of adverse selection. What virtue does reality have here? The man got into office and fought for what he promised us he’d fight for. Does it matter that he couldn’t make the numbers work out during the campaign? I’m really not convinced by realism as a virtue during a campaign. When it comes time to produce an actual budget that gets scored by the CBO: yes, I want realism then. At that time, Bernie will have a staff whose full-time job is to put together a budget that makes sense. I hope he chooses appropriate staff. But during a campaign? What I want to know is that my guy is fighting for what I care about.

(To the extent that it’s unrealistic, people have criticized Bernie’s plans for costing more than he says. I am willing to pay a lot to get a Northern European social-insurance state here. That is, even if he were more realistic about what it costs, I’d still support him.)

And again: if realism in fact does matter, it seems to me that it’s Krugman’s job to point out what could make Bernie’s numbers more realistic. Does Krugman want single-payer in his lifetime? Does he want us to return to a world where we provide free world-class tax-financed college education? If not now, when? I’m not asking that question rhetorically; I assume that Krugman really believes that now is not the time for single-payer health care, that getting single-payer would require Congressional action, that Congressional action is not plausible, and that only a Clinton presidency which will achieve incremental reform through executive action will succeed in attaining anything. But clearly Krugman’s heart is with Bernie; so why doesn’t Krugman act that way?

And let’s address head-on that point about the need for Congressional action: yes, it’s true. But I think people have a static picture of U.S. government. They envision that Sanders will inherit a Republican majority in both houses of Congress and a conservative majority on the Supreme Court. But things change. Maybe the Trump candidacy will bring liberals to the polls. Maybe we’ll replace Scalia with a more-liberal justice; maybe Kennedy will leave the Court and be replaced by someone liberal. There’s a not-implausible political theory by which Sanders stands some chance of passing real progressive legislation. And in either case, I think Krugman is obliged to lay out his political theory. Because it seems pretty clear that Krugman made up his mind about Bernie well before former CEA chiefs declared Bernie’s budget unrealistic. So it seems to me that Krugman needs to declare what his actual problem is.

#France — April 6, 2016

#France

From Gabriel Zucman’s The Hidden Wealth of Nations: The Scourge of Tax Havens, page 58:

The law, however, was not passed. Conservatives, who were in the majority in the Sénat, despised [finance minister Joseph] Caillaux — it was a hatred, moreover, that would push his wife, Henriette, in 1914 to assassinate the director of the right-wing newspaper Le Figaro following a final press campaign.

Somehow this reminds me of a bit in an article I think of a lot: a piece called “Bitter Brew”, about a man’s failed dream of starting a cute café:

Pastries, for instance, are a monetary black hole unless you bake them yourself. We started out by engaging a pedigreed gentleman baker with Le Bernardin on his résumé. Hercule, as I’ll call him, embodied every French stereotype in existence: He was jovial, enthusiastic, rude, snooty, manic-depressive, brilliant, and utterly unreliable. His croissants were buttery, flaky, not too big, and $1.25 wholesale. We sold them for $2 and threw away roughly 50 percent—in other words, we were making a negative quarter on each croissant. After a couple of months of this, we downgraded to a more Americanized version of the croissant (vast and pillowy). The new croissants ran 90 cents each and made us feel vaguely dirty. We sold them for the same $2.

Making citation-chasing easier with Kindles — April 1, 2016

Making citation-chasing easier with Kindles

When I was reading The Case Against The Supreme Court, there were plenty of citations that I wanted to chase to their sources. Here, for instance, Erwin Chemerinsky quotes RBG:

“one-third of private sector employers have adopted specific rules prohibiting employees from discussing their wages with co-workers; only one in ten employers has adopted a pay openness policy.”

Turns out that’s a quote from Ledbetter v. Goodyear Tire & Rubber Co., Inc., within which RBG was quoting someone else. Great. So we find the cite within Ledbetter:

See also Bierman & Gely, “Love, Sex and Politics? Sure. Salary? No Way”: Workplace Social Norms and the Law, 25 Berkeley J. Emp. & Lab. L. 167, 168, 171 (2004) (one-third of private sector employers have adopted specific rules prohibiting employees from discussing their wages with co-workers; only one in ten employers has adopted a pay openness policy).

We go looking for “Love, Sex and Politics? Sure. Salary? No Way”, and we find it. Within there:

One-third of United States private sector employers have reinforced this norm by adopting specific rules prohibiting employees from discussing their wages with co-workers, rules known as pay secrecy/confidentiality (“PSC”) rules.4

Footnote 4 reads:

See More Employers Ducking Pay Confidentiality Issue: HRnext.com Survey Shows Many Employers View Issue as Hot Potato, available at http://www.hrnet.com (last visited Nov. 16, 2003) [hereinafter “HRnext Survey”]; Mary Williams Walsh, The Biggest Company Secret; Workers Challenge Employer Policies on Pay Confidentiality, N.Y. Times, July 28, 2000, at Cl.

The up-to-date link for the first cited article is this one. The ultimate source of the thing that Chemerinsky cites is this:

An online survey conducted in March 2001 at hr.blr.com found that a majority (51 percent) of HR managers report their companies have no policy about pay confidentiality. Some 36 percent have policies forbidding such discussion, and 15 percent have policies that say discussing pay with co-worker is permissible.

The Times article is this one; on a quick scan, it doesn’t say anything about salary-silence policies.

Some thoughts on this process:

  1. Chasing even a single citation to its source is nontrivial. I was lucky here, in that all of the cited sources were created during the Internet age.
  2. Had one of the citations led to a book, the odds would have been quite good that the book would not be available online. Amazon’s Search-Inside-the-Book feature is useful here. Google Books is sometimes useful. But both those sources often hide pages from you.
  3. Kindles should allow some kind of privileged access to Search-Inside-the-Book it’s a citation from inside a Kindle book. I realize there are a million difficulties here. But it’s a thought.
  4. When I finally did track down the ultimate source, it was not a good source: “An online survey concludes…” is not how you begin a persuasive sentence. If the ultimate sources of citations were always really easy to obtain — if, indeed, you could find the ultimate source just by hovering over the text you want to check — I wager that we’d get a lot fewer tenuous claims.
  5. We could crowdsource this, if all else fails. I’d be glad to contribute this citation chain back into some database, à la the Kindle’s existing Public Notes feature. It wouldn’t work to submit footnote chains through the Kindle itself (interacting with the device is slow and aggravating for anything other than flipping pages), but it could be done through the iPad or a desktop browser.
Two wrong ways to do endnotes —

Two wrong ways to do endnotes

  1. These endnotes, which are bog-standard ones, could be better: A couple pages of footnotes from Hacker and Pierson's _American Amnesia_ The only waypoints they leave for the reader are chapter headings. So if I’m in the middle of reading chapter 5, for instance, I first have to figure out which chapter I’m in (not always easy — in many books this requires you to flip back a good many pages); then I need to flip to the start of the endnotes for that chapter; then I need to flip forward to the endnote that I actually want to look up.
    The correct way to do endnotes in printed books is to have “Footnotes to pages A-B” at the top of each page of footnotes. It’s much faster to navigate.
  2. Kindle books, and particularly Kindle books’ footnotes, were clearly designed first in print and then hastily ported over to e-books. The footnotes to Robert Gordon’s book, for instance, just say “Smith (1998)”. It would be mildly annoying to look up Smith (1998) in a paper book; in a Kindle book, it’s annoying enough that no one is going to do it. First, getting to the bibliography is often nontrivial, and then getting within the bibliography to the particular work you’re looking for involves (as it did with Gordon’s book) endless swiping. Then getting back to where you were reading is tedious.
    The correct thing to do here is obvious, once you acknowledge that the cost of a marginal character in a Kindle book is essentially zero: don’t even bother with the classic “footnote pointing to a bibliography” citation form. For that matter, don’t bother with ‘ibid.’ or any of the other holdovers from a time when you needed to save on space. Rather than “Smith (1998)”, include the full cite every time: “Smith, Robert A. Blah blah blah blah. Page 93”. If you absolutely must use the old citation method, can’t you at least provide a hyperlink from “Smith (1998)” to the exact spot in the bibliography? But there’s really no reason to accept old formats for new media. I expect the only reason the old style persists is that publishing workflows can’t produce separate e-books and physical books. But that needs to change; the media are different.

I acknowledge that I’m one of very few people who even bother with the footnotes and endnotes, so this isn’t exactly a market that publishers are going to throw their best people at satisfying. Still, there are right ways to do notes, and there are wrong ways, and publishers do it wrong much more often than they do it right.

Robert J. Gordon, The Rise and Fall of American Growth: The U.S. Standard of Living since the Civil War — March 31, 2016

Robert J. Gordon, The Rise and Fall of American Growth: The U.S. Standard of Living since the Civil War

Sort of an old-tymey painting of Men At Work on a construction project -- bending rebar, pounding steel beams, etc.

This book didn’t need to be written. Having chosen to write it, it needed extensive chopping at the hands of an editor, which it didn’t get. Having been published, it need not be read. Gordon has been writing about this topic for decades, so I can only assume that he’s published the meat of this book in various papers. My advice, should you find yourself interested in reading this book, would be to seek out some of those earlier papers and run away from the book with all deliberate speed.

Gordon is famous as a technological pessimist, arguing that the productivity gains of the mid-twentieth century are not coming again. Since we live in a pessimistic era, I wager that he’s gotten more traction now than he might otherwise have; but he has good reasons for his argument. It’s essentially one argument: most of the major leaps in innovation can only happen once. We nearly eliminated infant mortality. We brought clean water to nearly everyone’s home. We cleaned up cities by building sewage systems, and by replacing horses with automobiles. We were, in fact, so successful in eliminating infectious disease that Americans are now much more likely to die of chronic disease. We electrified virtually the entire country. We connected everyone with a network of high-quality interstate highways. We built first the railroad, then the telegraph, then the telephone.

Compared to this, the last quarter century doesn’t look all that interesting. What we have we got? The Internet is amazing, yes. We have somewhat larger televisions (movies and television were both pre-1950 inventions). Smartphones are remarkable. We dream of self-driving cars. We dream of nanotechnology. We dream of gene therapy. It’s hard to imagine, though, that any inventions on the horizon can compare to those “one time only” inventions that Gordon mentions. Progress in certain areas of public health seemingly can’t go anywhere else: once we’ve driven infant mortality to zero, we’re done. What’s the life-expectancy dream? Do we think we’ll ever be able to get the average human to live to 100 years? 120? And after you’ve electrified the whole country and gotten everyone on the Internet, is bringing average broadband speeds up to 10 megabits per second really a game-changer? So Gordon’s point is intuitively pretty clear. It would take some argument, of course, but the overarching thesis seems legit.

His main analytical tool to demonstrate the slowdown of American productivity growth is Total Factor Productivity, which seems to also be known as Solow’s Residual, after the Nobel-laureate economist Robert Merton Solow. It’s known as the “residual” because it’s what’s left over when you try to explain output by counting labor (that is, humans) and capital (that is, machines) as inputs. First you count all the machines going into GDP; then you count all the people; then you assume that output is x% labor and y% machines. Whatever you haven’t explained is TFP.

TFP seems to capture “making the best use of the resources you have.” If people learn how to use, let’s say, computers better, then the Solow residual goes up if the quantity of computers remains fixed. I imagine that the same is true of labor: if you use a given quantity of labor better, the Solow residual rises; hence to the extent that living in cities makes people more productive (a fairly well-established economic result, as I understand from Ed Glaeser), the Solow residual rises for a given quantity of labor.

For all the analytical importance that he places on Total Factor Productivity, Gordon spends shockingly little time explaining it; I feel like I spent more time explaining it in the preceding paragraphs than he did in his extremely long book. He asks us to take it for granted that TFP is the appropriate way to measure innovation. Maybe it is, but he doesn’t argue that sufficiently.

That’s the deeper problem: I don’t really know whom his book is aimed at. At least 70% of it is a grindingly detailed walk through American consumer history, much of which illustrates that we mismeasure various economic statistics — as when he notes that the Consumer Price Index may not realize that Wal-Mart exists. Hence the CPI may not count the significantly cheaper goods that people buy there. Or, citing William Nordhaus, Gordon writes that “the value of increasing life expectancy in the first half of the twentieth century roughly doubles the growth rate of the standard measure of consumption expenditures”.

These are interesting measurement problems; if Gordon were aiming at an audience that he expected to have some economic curiosity and some quantitative skill, he would focus on these problems. Instead, before he’s spent much time on any one of these issues, he’s off and running with more trivia — as when he spends the time to tell us that

There was still room for a critical masterpiece such as The Godfather to spur millions of Marlon Brando impersonations and for Star Wars to burst onto the scene and become a cultural icon and box office success, to this day trailing only Gone with the Wind in inflation-adjusted domestic gross revenue.

I still have no idea why that’s there. And I don’t know what I’m supposed to conclude from Gordon’s observation that

So rapidly were new versions of WordPerfect released that by 1992, only a decade into the PC era, it reached version 6.0.

Firefox these days increases its version number by 12 every time it corrects a typo. What does that prove?

Gordon has interesting things to say, and he has trivial things to say, and he systematically buries the interesting things beneath the trivial things. In one of his many asides, he writes that “The patent office was fair, respected, impartial, and not subject to bribes or corruption”. Well, that’s great, and that’s interesting. How did the Patent Office get there? It seems much more relevant to American economic history that we have an incorruptible bureaucracy than that our word processors have high version numbers. Or when Gordon writes that “Running water had been achieved by the Romans, but it took political will and financial investment to bring it to every urban dwelling place,” he’s certainly correct; politics is important. It’s far more important than Francis Ford Coppola’s masterwork, as much as I love Coppola. Yet he spends no time at all on the politics. (Here’s the place to recommend that you read Francis Fukuyama’s Origins of Political Order, whose whole point is to understand how countries ever come to have stable governments with functioning, efficient bureaucracies.)

Of course a book like this is obliged to end with a chapter explaining how we can get out of this mess, if at all. Gordon doesn’t seem to think we can. We have demographic problems, with an aging population. Our debt is mounting. Etc. What I find odd is that Gordon never actually explains why we should care. If productivity growth is slowing because certain things can only happen once, then … well, they’ve happened, so why aren’t we happy about that? Give yourself a pat on the back, humanity: you invented penicillin. That’s only going to happen once, so be proud of it.

Gordon does seem to appreciate that we may today be suffering from an excessively robust standard of living. When the U.S. is as obese as it is, the problem might well be that we have too much stuff; the entire advertising industry exists to convince us that we need to shove more of that stuff in our faces. As far as I can tell, though, Gordon doesn’t go down a Galbraith-like road of considering post-scarcity economics. He just seems to take it for granted that productivity growth is good, and that a slowdown in productivity growth is bad.

He then goes beyond a mere slowdown in growth: toward the end of the book, Gordon says that “America’s children will almost certainly not be as well educated, healthy, or wealthy as their parents.” This seems to imply that GDP will not only grow more slowly than it has, but that it will actually decline. The book doesn’t really provide support for this.

So the book is a hot mess. I’m given to understand that many great books are great because they had great editors slicing away patiently in the background. Gordon’s editor could have made this book much shorter, much more focused, and much more concerned with fundamentals than with trivialities. But then it would be a much different book.

Erwin Chemerinsky, The Case Against the Supreme Court — March 19, 2016

Erwin Chemerinsky, The Case Against the Supreme Court

The basic question that begins this book (and apparently begins Chemerinsky’s classes at UC-Irvine) is: why even bother with a Supreme Court to begin with? What role does the Court fill? Chemerinsky’s answer: courts protect the powerless, who would otherwise have no advocates within a majoritarian legislative system. The Court has failed, then, if it has failed to protect the rights of powerless minorities. Chemerinsky shows, through example after heartbreaking example, that the Court has consistently, through its two-plus centuries of existence, sided with the powerful against the powerless. It has done this even when its hand has not been forced. Often it has done this in egregious ways — as when Oliver Wendell Holmes, upholding the right of the state to forcibly sterilize its citizens, wrote that “Three generations of imbeciles are enough.”

The book is divided into three eras. First there’s the period when we all know that the Court was the voice of the powerful against the powerless, spanning Dred Scott to Lochner. Next is the era that would be the most obvious counterexample to Chemerinsky’s thesis, namely the Warren Court that did so much to expand civil rights in the 1950s and 1960s. Chemerinsky shows that the Warren Court could have done much more than it did: it took a full decade to follow up on enforcing its own decision in Brown v. Board of Education, by which time the composition of the country had swung back in the direction of the Nixon counterrevolution. By the middle of the 1970s it essentially halted the progress of school desegregation, ruling that segregation was only unconstitutional if that was the explicit goal of the law; de facto segregation was allowed.

Throughout, Chemerinsky emphasizes that the law itself does not restrain the court; its errors are unforced, and they all point in the same direction, namely toward comforting the comfortable and afflicting the afflicted — as when he writes that the Court’s reading of equal protection is “simultaneously cramped when racial minorities attempt to use it to challenge discrimination and expansive when whites use it to object to affirmative action.”

Chemerinsky’s command of the law is, of course, quite a lot deeper than mine; he’s the author of a leading text on Constitutional law. So I hesitate to question his assertions about what’s “obviously” legally true or false. His description of the Morrison case, though, striking down portions of the Violence Against Women Act as an unconstitutional overreach, was not convincing. Chemerinsky writes that VAWA was justified by Congress’s interstate-commerce power, because “Congress found that gender-motivated violence costs the American economy billions of dollars a year and is a substantial constraint on freedom of travel by women throughout the country.” That may well be true; but, looking at the law from the outside in, this feels like the sort of justification that could be attached to any and every law. What, exactly, wouldn’t the commerce clause make constitutional, by this argument? Likewise for the famous commerce-clause in U.S. v. Lopez. Again, I’m not asserting that Chemerinsky is wrong, or that these laws are obviously unconstitutional; it’s just a legal argument that Chemerinsky needs to spend more time justifying to a non-legal audience.

And if the legal arguments in his favor are as obvious as Chemerinsky makes them out to be, then his statement late in the book that “rarely, if ever, does the Court hear a case in which there are not reasonable arguments on each side” is a bit hard to believe.

That said, most of the examples that Chemerinsky cites — and he cites example after example, with the steady, relentless energy of a metronome — do seem absurd, as when he notes that “If you are injured by a generic prescription drug — even horribly injured — you cannot sue the maker of the drug.” (See the New York Times on this case, namely Mutual Pharmaceutical v. Bartlett. Chemerinsky argues persuasively that this decision was a horrifying perversion of Congress’s intent when it passed the Hatch-Waxman Act.

So what is to be done? If the Court can be counted on to always reflect the interests of the powerful, then why bother with the Court? Chemerinsky says that there’s a strain of legal thought which advocates removing judicial review (i.e., the Court’s power to declare legislation unconstitutional) altogether. Chemerinsky won’t go that far because, for many otherwise powerless people, it’s either the Court or nothing. Removing judicial review wouldn’t help the powerless; it could only hard them. Chemerinsky’s preferred solutions include term limits for Justices, so that Justices nominated decades earlier don’t leave the Court trailing decades behind the society it inhabits. Of course, this is no guarantee that the Court will thereby become more progressive: term limits taking effect during the Nixon or Reagan administrations would have unwound some of the victories of the Warren Court.

His other solutions include the Court’s communicating more clearly with the public, for instance by broadcasting oral arguments as they happen, and by understanding the various audiences (other lawyers, academics, the general public) who read its decisions. Maybe most importantly, Chemerinsky wants the public to correct its mistaken understanding of how the Court works, and he wants nominees to stop playing the games they play during their confirmation hearings: judges are not like baseball umpires. They do not merely interpret the law; they create the law, in cases where reasonable people can disagree on what the law is. Chemerinsky believes that if people had a correct understanding of how the law is made, they would understand that protecting the powerless is a choice — a choice that the Court has, regrettably often, failed to make.

Genealogy of Morals and Civilization and Its Discontents —

Genealogy of Morals and Civilization and Its Discontents

Basically by happenstance, I ended up reading first Freud’s Civilization and Its Discontents, then Nietzsche’s Genealogy of Morals. The coincidence was convenient, since Nietzsche so clearly influenced Freud. The most striking difference between the two is probably that Nietzsche’s book is inspiring, whereas Freud’s is completely bananas. I would start here with Freud, for instance:

It is as though primal man had the habit, when he came in contact with fire, of satisfying an infantile desire connected with it, by putting it out with a stream of his urine. The legends that we possess leave no doubt about the originally phallic view taken of tongues of flame as they shoot upwards. Putting out fire by micturating—a theme to which modern giants, Gulliver in Lilliput and Rabelais’ Gargantua, still hark back—was therefore a kind of sexual act with a male, an enjoyment of sexual potency in a homosexual competition. The first person to renounce this desire and spare the fire was able to carry it off with him and subdue it to his own use. By damping down the fire of his own sexual excitation, he had tamed the natural force of fire.

(Kindle Locations 649-654)

W…what?

I call this out because the book is actually fascinating and worth reading, and I’m inspired to read other books of Freud’s (maybe Beyond the Pleasure Principle?). The man is clearly influential, but this sort of thing is obviously bonkers to a modern reader. I reason that either this urine/fire idea makes perfect sense in context — in which case I want to read the context — or it was completely bonkers even at the time, in which case Freud’s influence over early-20th-century culture says fascinating things about that culture.

The story of this book is probably familiar to everyone. Society demands that certain human instincts — those toward violence and sexual conquest — be suppressed. This social control eventually becomes a part of the mind itself: the superego is essentially the voice of society, policing the ego from inside the mind. The superego is the seat of guilt and shame.

Nietzsche says very much the same thing, though without Freud’s sexual basis. What Freud calls a ‘superego’, Nietzsche calls ‘bad conscience’. Bad conscience is a creation of the strong, imposed on the weak. The strong construct a society from oceans of blood — hammering together the weak over centuries until a bad conscience forms within them and they police themselves.

Bad conscience — the ethical teaching of nearly all civilizations — is the resentment of the weak directed toward the strong. The strong demonstrate that what is prized in this world is power, domination, wealth, and selfishness; the weak resentfully reply with an ethical system that says what is truly good is universal brotherhood, poverty, and altruism. (Nietzsche says that, among others, the Jews invented this ethics of the weak.)

This story of Nietzsche’s is filled with far more love toward humanity than I would have guessed from how people usually talk about him. The Genealogy of Morals is an exuberant book that marvels at the grandness of life; it laments the cramped, impoverished ethics of the weak that conceals our vast humanity. We could be so much, says Nietzsche, if our ethics didn’t cause us to cower and trudge through life.

I can see where the “superman” comes out of this. The superman isn’t bound by the stultifying ethics of the weak. You can see how this could go in a positive direction and a negative one, and you can understand why the Nietzschean superman is mostly held in low esteem. Watch Hitchcock’s excellent movie Rope, for instance, based on the Leopold and Loeb murders. A thinker like Nietzsche is arguably responsible for the lessons that everyone, murderers included, takes from his work. But I could just as easily see the Nietzschean superman as a liberator — the man who sweeps across the modern world, freeing it from the shackles that bad conscience has imposed on it. The superman realizes that bad conscience (superego) is a tool of control imposed by the strong. The superman is living life more fully than we are. (Hard to tell whether Nietzsche views a Napoléon or a Genghis Khan as a superman.)

Read in the right way, all of this can in fact be inspiring. I don’t fully understand the jump from Nietzsche to Freud, which is why I need to read more of the latter. Among the methods of control that bad conscience imposes is sexual repression … but even here, I can’t quite see the leap. Somewhere Freud notes that there’s a conflict between the needs of society and the needs of the family; romantic love makes us turn inward, focusing only on our nearest and dearest, while society demands engagement with the broader world. So society channels our sexual desires into acceptable forms, like marriage (community-sanctioned sexual love). And the community’s need for cleanliness (to prevent disease, etc.) leads each of us to be obsessed with bathing and with the avoidance of feces; hence the Freudian “anal” stage of development. But Freud takes it as an obvious next step, somewhere in C&ID, that there is a stage of “anal erotism” — hence, I assume, our modern phrase “anal retentive,” to mean someone who never moves beyond the societally imposed stage of obsessing over feces and cleanliness. I assume he explains this argument more fully elsewhere; certainly all of the citations in Civilization and Its Discontents point (in the manner of all cranks) to other works by the same author, so I assume he goes into anal erotism more fully elsewhere.

Like I said, this is fascinating either because it’s well-argued, in which case the arguments themselves are fascinating; or because it’s not well-argued, in which case the society which adored Freud is fascinating.

I’m also interested in Freud for the same reason I’m interested in the 1950s: because I suspect that our stereotypes of his era are wildly overstated. We characterize the 50s as an era of repression and forcible consensus that exploded in the 60s, and we believe that Freudian neurosis is the natural result of Victorian repression. Both of these things could well be true; but it’s also completely possible that the 1950s were a period of creative flourishing that we only noticed in the next decade (see Halberstam’s The Fifties for this argument), and that Freud was a singular writer who would have dominated the thought of his era, whether or not that era was especially repressed.

Both Freud and Nietzsche are clearly strongly influenced by Darwin. The primitive man residing inside each of us is assumed to be brutal and sexually acquisitive. This particular view of man is quite widespread, and every sociopath you know likely defends all his (I use ‘his’ advisedly) retrograde gender-equity notions as the dictates of natural selection. It’s a limited, depressing view of man’s nature. Nowadays you can read academic refutations of this idea in, say, Robert Axelrod’s Evolution of Cooperation, which wonderful writers like Samuel Bowles turn into a theory of “homo reciprocans.” But these are rarefied discussions, and I suspect that most people believe in the nasty, brutish primitive man.

If early man was not as violent — with instincts that didn’t need to be as forcibly repressed — as Nietzsche and Freud make him out to be, then what becomes of their story? In Axelrod’s model, altruism can arise naturally whenever we expect to interact with someone repeatedly. What if Axelrod is right and Nietzsche is wrong? Then our kind attitudes toward our neighbors, and even toward strangers, are not the resentful constructs of a slave people; they are baked into primitive man. If early man wasn’t a sociopath, and didn’t need to be beaten into submission, then much of Genealogy of Morals would fall away. What would remain is an exuberant plea to live a passionate life, but much of the explanation for why we don’t already live that life would be hollowed out. I’ve not decided yet how much of Freud’s book would disappear, but that’s mostly because I (in a fascinated way) haven’t yet figured out what led him to many of his conclusions.

The next steps from here, I think, go in a couple directions. One is to work backwards, to Darwin, Herbert Spencer, and T.H. Huxley. The other is to dig more deeply into Freud, and maybe more into Nietzsche. Perhaps humorously, Freud’s arguments are so bananas that they’re inspiring me to read more of him. Is this how cranks and cult leaders get started? It’s much like the old definition of an optimist: the guy who comes to a room filled floor to ceiling with horse shit, and excitedly starts digging away with a shovel, on the theory that there must be a pony in there somewhere.

Preliminary questions before reading Robert Gordon — March 18, 2016

Preliminary questions before reading Robert Gordon

I was listening to the Freakonomics podcast episode about Robert Gordon on the walk home. A lot of people (including my beloved Weeds podcast) have been talking about Gordon’s new book on how American productivity has changed over the last hundred-plus years, and I’m probably going to read it soon; seems like the sort of thing I’d (and you’d?) be interested in. Also, it’s one of those books that a lot of people talk about but probably most people don’t read cover-to-cover, and I enjoy reading such books cover-to-cover out of spite.

A lot of the discussion is necessarily going to revolve around what you count and how you count it. I think I need to understand the National Income and Product Accounts, or at least brainstorm the problems with the NIPA, before I dig too much into Gordon. For instance, how does taking care of your own kids rather than hiring out childcare factor into the productivity measurements? My understanding (see 6.21 et seq. in System of National Accounts 1993 for a very succinct explanation) is that most domestic production is not counted. So if I employ a nanny to take care of my kid, that’s going to count as income for the nanny and an expense for me; if I instead choose to stay home and take care of my own kid rather than work, I am subtracting from GDP. I wonder how much GDP we added from 1945 to 1990, say, just by women shifting from home to the office. That much GDP is arguably artificial, in the sense that we should have been counting their work at home as well.

(If I buy my home rather than rent it, the BEA counts what they call “owner’s equivalent rent of primary residence”. Why don’t they likewise count “mother’s equivalent sale of child-care services”?)

Likewise, consider Nordhaus’s history of lighting efficiency. Consider, specifically, the chart on page 11, registering a 30,000-fold increase in the efficiency of lighting from the beginning of recorded history to the advent of the compact fluorescent light bulb. Is it possible that we’re just under-counting productivity increases?

Or consider the humble shipping container (my review; Krugman’s hat tip). Where exactly does it show up in the productivity numbers? I assume/hope the BEA is counting an abstract cost of “shipping services”: the cost to ship the same quantity of the same goods from point A to point B; that cost has gone down, so the productivity of “shipping services” has gone up.

How about public health? As people stopped smoking and lung-cancer deaths decreased (see page 2), how did that show up in the GDP numbers? We lost some money from the unsold cigarettes, and we lost the money that we would have spent in hospitals. Yet clearly we’re better off than we were. Hopefully that shows up in GDP. Or, to take another public-health number: does water delivered to your tap from a tax-funded municipal water system count for less than water you buy in the store?

These public-health questions point to the broader question: what is the point of economic growth? Isn’t the point of economic growth that it makes us happier, healthier, and longer-living? Are we measuring that? To the extent that economic growth is connected to what matters, we should care about it; but otherwise, maybe we needn’t.

I think most of the usual argument for economic growth is that a rising tide lifts all boats, or a larger pie leaves more pie for everyone, or some such metaphor. But what if insufficiently small pies are not the problem? What if the problem is that we’re not getting pies to the right people? That is, what about distribution rather than growth? And what sort of improvements to the human standard of living could come about without anyone needing to spend another dime? What if we managed to get every last cigarette smoker to quit? What if we ended automobile deaths? We needn’t necessarily develop technological solutions to the problems of cigarette smoking and car crashes; we might be able to solve them without adding a dime to the GDP.

To be clear, I’m not suggesting that the GDP numbers are mismeasuring things. But I think these are the sorts of questions with which one should approach a book like Gordon’s: are they measuring the world correctly? And even if they are, should I care? Will increasing GDP per capita halt the rise in death rates among non-Hispanic whites? (The rise is seemingly driven by women in the South.) These are the sort of questions that I’ll have in the back of my head as I read Gordon.