Archive for the ‘Equality’ Category

Robert Samuelson reports (HT: Greg Mankiw):

t is widely assumed that health care, like most aspects of American life, shamefully shortchanges the poor. This is less true than it seems. Economist Gary Burtless of the Brookings Institution recently discovered this astonishing data: on average, annual health spending per person — from all private and government sources — is equal for the poorest and the richest Americans. In 2003, it was $4,477 for the poorest fifth and $4,451 for the richest.

Probably in no other area, notes Burtless, is spending so equal — not in housing, clothes, transportation or anything. Why? One reason: government already insures more than a quarter of the population, including many poor. Medicare covers the elderly; Medicaid, many of the poor and their children; SCHIP (State Children’s Health Insurance Program), more children. Another reason stems from the skewing of health spending toward the very sick; 10 percent of patients account for two-thirds of spending. Regardless of income, people get thrust onto a conveyor belt of costly care: long hospital stays, many tests, therapies and surgeries.

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Racism in the Cradle

I’ve been trying to stay away from blogging so that I can get some work done, but I can’t resist this one. An agency of the British government is warning against racist babies. Toddlers who reject spicy food are going to be designated as racists and subjected to censure. Their daycare centers are going to be rewarded for turning them in.

Glenn Reynolds: “Jesus. Tar and feathers are too good for these people. Well, maybe.”

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Richard D. Kahlenburg urges Barack Obama to propose ending race-based affirmative action, substituting class-based affirmative action in its place—mostly as a political ploy to move “beyond race” while still channeling mopst fo the program’s benefits to minorities. Commenters give some arguments that Kahlenburg’s political analysis leaves out:

There’s no conflict between academic merit and the goals of racial and SES affirmative action, if one drops the SAT (which is academically useless but positively favors high SES youths) and instead relies on high school grades and class rank.

This, unfortunately, is nonsense. The SAT is not useless; it predicts college performance better than grades, class rank, and letters of recommendation. Evidence that the SAT favors high SES students, though often cited, is weak. The most crucial point, however, is that SES when applying to college simply doesn’t correlate very significantly with educational achievement, later income, or other measures of success. Coming from a low-income household, contrary to leftist stereotypes, isn’t much of a barrier in American society. In short, working-class Americans don’t need affirmative action. They’re doing fine without it.

I don’t see this as a big winner, politically, mostly because I don’t think working-class Americans will see it as likely to benefit them.  “We’ve been discriminating against you for all these years.  Tell you what—we’ll start discriminating for you!”  The obvious reaction is, Why not just stop discriminating?

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Megan McArdle writes disapprovingly of the minimum wage:

Both at Crooked Timber, and in my own beloved comment threads, the suggestion has been made that the minimum wage is really swell because it gets rid of low-productivity jobs that only pay the minimum wage.

This sounds lovely–if you are the kind of person who has the skills to get one of the higher productivity jobs. Not so great if you’re a high-school dropout with no appreciable credentials. In effect what you’re talking about is a massive transfer from the weakest members of society.

Let’s say raising the minimum wage makes them unemployable, while creating new, higher skilled jobs making and maintaining the equipment that replaces them. Good for skilled workers. Possibly good for society in some sense, though raising unemployment is rarely a net boon. Definitely awful for the lowest skilled workers, who now can’t get a legal job.

Helping the moderately paid worker by forcing the least skilled out of the legal job market is a very, very bad policy. Whether or not you think that the government ought to be in the business of transferring wealth from one segment of society to another, I hope we can all agree that at least the transfers oughtn’t to go upwards.

This is a crucial but often overlooked point. In fact, it played an important role in my own political formation. The Democratic party, which bills itself as looking out for the “little guy,” increasingly stands for upward transfers—”updrafts,” let’s call them—rather than the downward transfers their rhetoric advocates. The minimum wage transfers from the least advantaged to the not-quite-least-advantaged workers. Support for unions transfers from less-advantaged nonunion workers (often minorities) to more-advantaged union workers. Restrictions on trade transfer from foreign workers and domestic workers lacking political clout to domestic workers with political clout. Support for the arts and humanities, to take something closer to me, takes from the average taxpayer and gives to professionals with advanced degrees and impressive academic affiliations. The current housing bailout takes from the average taxpayer and transfers to people who made risky investments in housing (mostly in California and Florida) and in mortgage-backed securities. And so on. The “heartless” budget cuts proposed by conservatives of yore mostly affected these updrafts, and could have been defended on distributive grounds alone.

I sometimes think that conservatives should base more of their arguments on Rawlsian premises. Conservative policies are better for the least advantaged, giving them pathways to greater advantage, while liberal policies too often take from the least advantaged to give to the politically well-placed while taking away those pathways.

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I wrote earlier about Pew research findings that Republicans are happier than Democrats, and, generally, conservatives are happier than liberals. Here was my explanation:

I think it’s likely that happy people are more likely to be Republicans, while unhappy people are more likely to be Democrats, for unhappiness gives one an incentive to seek change, and happiness an incentive to resist it. But the causal link goes in the other direction as well, for Republicans stress freedom and individual responsibility, which lead people to feel in control and take action that changes their lives for the better, while Democrats assign blame to institutions, which makes people feel powerless and discourages them from undertaking ameliorative courses of action.

Now we get a new explanation:

Conservatives rationalize social and economic inequalities.

Regardless of marital status, income or church attendance, right-wing individuals reported greater life satisfaction and well-being than left-wingers, the new study found. Conservatives also scored highest on measures of rationalization, which gauge a person’s tendency to justify, or explain away, inequalities.

Oh, really? And how did they measure ‘rationalization’?

The rationalization measure included statements such as: “It is not really that big a problem if some people have more of a chance in life than others,” and “This country would be better off if we worried less about how equal people are.”

In other words, conservatives placed less value on equality than liberals. That’s not surprising, but it has nothing to do with rationalization.

And how do conservatives “rationalize” inequality?

To justify economic inequalities, a person could support the idea of meritocracy, in which people supposedly move up their economic status in society based on hard work and good performance. In that way, one’s social class attainment, whether upper, middle or lower, would be perceived as totally fair and justified.

Hard work? Good performance? Why is this “rationalization” rather than the adoption of an Aristotelian theory of distributive justice? Moreover, the researchers confuse descriptive and normative issues. Do conservatives think that hard work and good performance are rewarded (which doesn’t seem controversial to me) or that they should be rewarded (which, again, doesn’t seem controversial to me)? Which are the researchers denying by calling this rationalization?

Ann Althouse makes an additional point:

They [liberals] especially lack the rationalization powers that would allow them to frame conservatives as anything but ***holes. These liberals must starkly confront the brutal reality that conservatives are too heartless, stupid, greedy, or cowardly to perceive. At least that’s the way the liberals like to frame it.

Why couldn’t we reframe the issue as follows? Modern societies are immensely complex. Inequalities arise for many reasons—most of which are justifiable, and a few of which aren’t. Conservatives are capable of understanding complexity, so they recognize that inequality per se is not a good indicator of injustice. Liberals, who cannot understand complexity and, like children, insist on collapsing complex matters into simple categories, misunderstand this and see inequality itself as injustice. Conservatives don’t rationalize inequality; they understand it.

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Arnold Kling reflects on the fact that the Clintons made $109 million over the past seven years. (Maybe John Edwards is on to something with that “Two Americas” thing.) What’s remarkable is not the amount of private wealth, however, but the amount of wealth and power that government officials control:

Montgomery County, Maryland, has an annual budget of $3.8 billion. This sum is under the control of a County Council with nine members. On an average per-politician basis, each County Council member controls just over $400 million a year in spending.

To put an annual spending figure of $400 million in perspective, consider this: if you had $8 billion in assets and earned 5 percent per year on those assets, that would give you $400 million in annual income. And few Americans have that much. The world’s wealthiest person is Warren Buffett, with $62 billion (admittedly he has often been able to earn more than 5 percent per year from investments). Bill Gates has $58 billion. Fewer than 40 Americans have more than $8 billion in assets, and their names are largely familiar to us–the Waltons of Wal-Mart, Sergie Brin and Larry Page of Google, and so on.

Can you name the members of the County Council in Montgomery County, Maryland? I can’t name very many of them, and I live there. Still, getting elected to the County Council in Montogmery County, which is pretty far down the ladder in terms of political power in the United States, enables you to control more annual spending than the wealth of Donald Trump or Steven Jobs.

At the Federal level, the Budget is $3 trillion. If you divide that by 535 (the number of of Senators and Congressmen), then on average each legislator controls over $5 billion in spending per year. That is more than even the world’s richest person could spend annually.

Money, moreover, represents virtually all of a private individual’s power, but only a small fraction of the power of public officials, who can not only spend but also regulate, control, command, and punish. It’s good to remember that, no matter how rich or powerful someone is, there are many government officials who control far more financial resources and exercise far greater power.

Perhaps there are three Americas: the rich, the non-rich, and the bureaucrats, who tell those in the first two groups what to do.

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King v. Obama

Juan Williams contrasts the views of Barack Obama and Martin Luther King, Jr.

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Michael Goldfarb points out how amazing our current situation is:

What if I told you in 2004 that the Democratic party would run an African American candidate for president in 2008? I tell you National Journal will officially label this candidate the most liberal member of the United States Senate. This candidate will also have served less than three years in that Senate, with no executive, foreign policy, or military experience. Then I tell you that this candidate will lose the party’s primaries in Texas, California, New York, Ohio, Florida, and Pennsylvania. Oh, and his minister sounds like Louis Farrakhan, and actually pals around and gives awards to Farrakhan.

This is the situation the Democratic party finds itself in, and not only that, but the presumptive Republican nominee has the highest favorability rating of any candidate Gallup’s tracked in the last eight years.

My own take: Obama had the opportunity for a “Sister Souljah” moment.  He almost seized it. Indeed, he came very close, and I thought he was going to do it. But he couldn’t. He couldn’t push Rev. Wright away.

Similarly, he almost transcended traditional discussions of race. He sounded briefly as if he were going to upend the usual pattern by demonstrating a real understanding of the perspective of many urban white voters:

In fact, a similar anger exists within segments of the white community. Most working- and middle-class white Americans don’t feel that they have been particularly privileged by their race. Their experience is the immigrant experience – as far as they’re concerned, no one’s handed them anything, they’ve built it from scratch. They’ve worked hard all their lives, many times only to see their jobs shipped overseas or their pension dumped after a lifetime of labor. They are anxious about their futures, and feel their dreams slipping away; in an era of stagnant wages and global competition, opportunity comes to be seen as a zero sum game, in which your dreams come at my expense. So when they are told to bus their children to a school across town; when they hear that an African American is getting an advantage in landing a good job or a spot in a good college because of an injustice that they themselves never committed; when they’re told that their fears about crime in urban neighborhoods are somehow prejudiced, resentment builds over time.

Like the anger within the black community, these resentments aren’t always expressed in polite company. But they have helped shape the political landscape for at least a generation. Anger over welfare and affirmative action helped forge the Reagan Coalition.

All this has it exactly right. So, what does Obama have to say to these voters?

Politicians routinely exploited fears of crime for their own electoral ends.

Wait a minute—didn’t you just imply that fear of crime is real and rational, and not to be dismissed as mere prejudice? So, why are these politicians exploiting fears?

Talk show hosts and conservative commentators built entire careers unmasking bogus claims of racism while dismissing legitimate discussions of racial injustice and inequality as mere political correctness or reverse racism.

Again, hold on—I thought the above concerns were supposed to be legitimate. But the commentators who share them are the ones guilty of dismissing legitimate discussions?

Just as black anger often proved counterproductive, so have these white resentments distracted attention from the real culprits of the middle class squeeze – a corporate culture rife with inside dealing, questionable accounting practices, and short-term greed; a Washington dominated by lobbyists and special interests; economic policies that favor the few over the many.

What? These are “the real culprits”? They have something to do with why children are bused long distances to inferior schools? With why some children get into the state university with scholarships while others with much higher grades and SAT scores are turned down, solely because of the color of their skin?

And yet, to wish away the resentments of white Americans, to label them as misguided or even racist, without recognizing they are grounded in legitimate concerns – this too widens the racial divide, and blocks the path to understanding.

Isn’t that what you’ve just done?

So, what do you want from the white urban voters who are concerned about these issues? What do you have to say to them?

In the white community, the path to a more perfect union means acknowledging that what ails the African-American community does not just exist in the minds of black people; that the legacy of discrimination – and current incidents of discrimination, while less overt than in the past – are real and must be addressed.

In other words—t**** s***.

That ought to go over well in Pennsylvania.

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The National Association of Scholars has published a report on schools of social work throughout the country, finding that most are committed to ideological indoctrination rather than unbiased research: “Social work education is a national academic scandal.” Stephen Balch, NAS Director:

Defenders of the American university claim that the seriousness of the problem of political correctness has been greatly exaggerated by critics. There is, however, nothing subtle about political correctness in social work. It is the Jolt Cola of PC.

Social work is a field, perhaps, in which the line between advocacy and academic scholarship is subtle. But the line is nevertheless real. Social work, like medicine and engineering, is a practical field that has as its end not only understanding but doing. Just as medicine has as its goal health, we might expect social work to have as its goal helping people. But many in schools of social work understand what they do in a far more specific and contentious way. Barbara White, Dean of the School of Social Work at the University of Texas at Austin, objected to the report:

“We do not advocate any particular positions and definitely do not force them on our students,” White said. “Our profession is geared toward the issue of people working for justice and equality. And our responsibility is to serve the community.”

Justice and equality, notice, come first, and are the means to serving the community. What’s wrong with justice and equality? Nothing, of course, except that they are political concepts. People with different political ideologies construe them quite differently. There could be, and once upon a time were, courses in schools of social work that examined different conceptions of justice and equality without strong ideological presuppositions or biases. People used to feel responsible for arguing for the ideological positions they took against all comers. (I am thinking, for example, of Richard Lodge, former head of the Council on Social Work Education, whom I knew well.) But those days are long gone.

The Council for Social Work Education publishes a Code of Ethics that almost all schools of social work require their students to adhere to. It stipulates:

Social workers pursue social change, particularly with and on behalf of vulnerable and oppressed individuals and groups of people. Social workers’ social change efforts are focused primarily on issues of poverty, unemployment, discrimination, and other forms of social injustice. These activities seek to promote sensitivity to a knowledge about oppression and cultural, economic and ethnic diversity.

Notice that poverty and unemployment are simply assumed to be forms of injustice. If I quit my job to write the great American novel, hike the Appalachian Trail, or pursue competitive tanning, that’s injustice? Note, too, the use of the loaded term ‘oppression’ and the ritual bowing to diversity.

The Code of Ethics continues:

Social workers should engage in social and political action that seeks to ensure that all people have equal access to the resources, employment, services, and opportunities they require to meet their basic human needs and to develop fully. Social workers should be aware of the impact of the political arena on practice and should advocate for changes in policy and legislation to improve social conditions in order to meet basic human needs and promote social justice.

So, to be a social worker according to the CSWE, you need to engage in specific kinds of political action. The saddest part of the report discusses particular students who have left or been failed out of social work graduate programs because they opposed abortion, refused to lobby legislators to adopt certain left-wing policies, or analyzed social problems from a conservative point of view.

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May I Have Another Doctor?

Muslim medical workers in Great Britain are refusing to sanitize their forearms for religious reasons. To wash according to guidelines, some Muslim women say, forces them to bare their forearms up to the elbow, which, they think, is forbidden by Islam. (HT: Lydia McGrew) Dr. Semmelweis discovered the significance of sanitizing hands and arms in 1847—some 1,215 years after the death of Mohammed.

Requiring medical workers to sanitize appears to be facially neutral. Can it reasonably be held to constitute a form of discrimination? Arguably, it is akin to requiring employees to work on the Sabbath. The US Supreme Court, in Estate of Thornton v. Caldor, Inc. (1985), struck down a Connecticut law that forbade employers from forcing employees to work on what they considered to be the Sabbath as an unconstitutional establishment of religion. There is no general obligation to accommodate the religious beliefs of others. Allowing employees to take days of religious significance off, moreover, doesn’t pose health risks. The best possible substitute for sanitizing hands and arms may still expose patients to a higher risk of infection.

I have three questions:

  1. If hospitals have to hire doctors and nurses who refuse to sanitize their hands, do bus companies have to hire Amish drivers who refuse to operate buses, or people who, for ideological reasons, refuse to obey speed limits?
  2. If hospitals allow Muslim medical workers to decline to wash, will patients be entitled to ask to be attended by non-Muslim workers? Or will that be discriminatory—even if being attended by Muslim workers correlates with infection?
  3. If this happens and establishes a precedent: is there a religion that forbids grading papers?

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