Daily Archives: February 24, 2012

The “Ecosocpolitical” Sphere

By John Stang

When trying to cut the deficit in some way, that obviously requires trying to change some form of entrenched social policy for which a constituency exists.  In Europe and the U.S., this is the case.  Matt Yglesias writes about Europe:

Whether you agree with Kierkegaard about that or not, this once again highlights thecentral dilmma of the “independent” central bank. Kierkegaard is a writer and a policy analyst. He pushes for labor market reforms by trying to convince people that they’re a good idea. Thorning-Schmidt is a politician, she pushes for labor market reforms (or not) by campaigning and winning elections and securing votes in parliament. But Draghi is a central banker. His job is supposed to be to provide macroeconomic stability—low unemployment and non-accelerating inflation. But he’s got views on these matters every bit as much as Thorning-Schmidt or Kierkegaard or myself. But he actually has the power to make Kierkegaard’s version of the old saw about the Chinese characters for danger and opportunity into a reality. By tweaking the speed and alacrity with which he responds to short-term demand-side growth issues, he can mightily influence the course of long-term structural policymaking. Elected officials in Italy and Spain don’t have the tools to stabilize the Spanish and Italian macroeconomies over the short term. But they do have the tools to implement long-term structural reforms that Draghi either likes or dislikes, and Draghi has the power to dispense short-term stabilization in accordance with his estimation of the merit of Spanish and Italian long-term policies. In effect, he and his colleagues are running the whole show while simultaneously being accountable to almost nobody.

To put it simply, whether on a central banking or political level, someone will make a decision that impacts a social situation of someone else, which is how economic policy operates.  Except, central bankers can have an impact on interest rates while politicians can control social policy, such as labor reforms.  Both are critical, but the latter takes more staying power than the other because the latter is accountable to a voting public.  On the American side, David Brooks discusses the tax code and its implications for social policy:

The U.S. does not have a significantly smaller welfare state than the European nations. We’re just better at hiding it. The Europeans provide welfare provisions through direct government payments. We do it through the back door via tax breaks. For example, in Europe, governments offer health care directly. In the U.S., we give employers a gigantic tax exemption to do the same thing. European governments offer public childcare. In the U.S., we have child tax credits. In Europe, governments subsidize favored industries. We do the same thing by providing special tax deductions and exemptions for everybody from ethanol producers to Nascar track owners.

By trying to change the tax code, or simplifying it, by eliminating loopcauses and carve-outs, that offsets specific incentives for people to have children, buy a house, or even purchase economic necessities for the good of the country, like green technology.  Not to say trading it for a welfare state wouldn’t be a bad thing, but the perception of eliminating some sort of tax credit does have a small psychological affect.

The point is that economic policy, an obvious point, is complicated because every choice not only has an economic consequence, but also changes a human behavior and sways public opinion.  Think of it as one “ecosocpolitical” sphere.  That’s why the tax code can’t be simplified so easily or we are not on our way to a single payer health care system.

Leave a Comment

Filed under economic policy, politics

Islam, Religious Intolerance, and the Left

By Luke Brinker

For four days, Afghanistan has been convulsed by deadly protests  over the accidental incineration of several Korans at a NATO air base on Monday night. At least seven people died in protests in Herat, and an Afghan soldier, indignant at the Koran burning, killed two NATO soldiers in eastern Afghanistan. The violent reaction to the Koran burning episode raises important issues of religious intolerance and how it is discussed in polite American circles.

The New York Times editorial board, seeking to sound a note of moderation and reason, wrote, “The behavior of the American soldiers was shockingly insensitive. And while Afghans’ anger is understandable, there can be no justification for violent rampages.” The Afghan anger is “understandable” in the sense that the Koran, viewed by Muslims as the direct word of Allah, is revered and sanctified by Muslims to a far greater extent than the Bible is by Christians or the Torah is by Jews. There is nothing wrong with seeking to comprehend the sources of Muslim rage. It is remarkable,  however, that many to the left of center do not subject Islam to the same level of critical scrutiny as they do Christianity.

Rick Santorum, whose firebrand social conservatism has its roots in orthodox Catholic theology, is regularly – and justifiably – ridiculed for his archaic views on contraception, women in the military, gay rights, and secular public education. By contrast, liberals rarely take Muslims to account for their hostility to women, Jews, Christians, atheists, gays, and the secular state.

For the past week, Palestinian prisoner Khader Adnan, a member of the terrorist group Islamic Jihad, was a cause celebre for the international left. Adnan went on a 66-day hunger strike to protest his detention without charge by Israeli authorities; he ended his fast when an Israeli high court judge ordered his release in April if prosecutors have not charged Adnan by then. Many left-liberal commentators, including Peter Beinart, emphasized the injustice of Israeli detention policies while acknowledging that Adnan was no saint. But debatable as the Israelis’ detention of Adnan without charge may be, is it too much to ask that the media devote some measure of attention to Adnan’s activities in Islamic Jihad, his actual beliefs, and whether Adnan renounces violence against the Jewish state?

Adnan’s case – and his status as a symbol of the persecuted Palestinians – is telling. There is a decidedly illiberal strain of thought on the left holding that it is permissible to tolerate intolerance, provided that the perpetrators of intolerance are widely seen as “victims” – of Western imperialism, the Israeli occupation, capitalism, or some other such malady. This fetishization of victimhood conveniently ignores the worldviews of the alleged victims. For instance, while many Israeli policies toward Arabs are at odds with liberal democratic principles, is it not pertinent to ask whether, in a Palestinian state, Arabs would afford Jews the same rights that Arab citizens of Israel enjoy? Is it not relevant to note that in Afghanistan, where angry mobs are railing against NATO for the accidental if insensitive burning of Korans, conversion to Christianity is a capital crime? We are not discussing a clash between culturally insensitive bigots and oppressed advocates of equality and toleration. How do American liberals, with their support for abortion rights, gay marriage, and secularism, think they would fare in conservative Muslim societies?

For too long, concern about fundamentalist Islam has been monopolized by the American right. But liberals, who theoretically support social toleration and political equality, could be formidable, credible critics of extremist Islam. Paul Berman, author of The Flight of the Intellectuals, is one such critic. Many liberals may be fearful of taking on Islam for fear of appearing bigoted, or out of a desire to avoid association with Shariah alarmists like Santorum and Newt Gingrich. On this score, I can think of no better response than the concluding words of Ayaan Hirsi Ali’s Infidel. Some argue, Hirsi Ali writes, that “criticism of Islam is … too painful for Muslims to bear.” But Hirsi Ali, herself the victim of an attempted forced marriage and of the fundamentalist mindset that oppresses women in Islamic societies, asks, “Tell me, how much more painful is it to be these women, trapped in that cage?”

Leave a Comment

Filed under Islam

Apology to Readers

By John Stang

I have been posting a little less these last few weeks because I have been swamped with work.  Currently, I’m working on two major research papers at the moment, which sucks up a lot of my time.  Posts will probably remain a little less frequent until spring break in about a week.  My goal is to get one or two of mine up every week, but that is not always possible.  Luke will be posting some, his schedule is different from mine, and I will be posting as often as I can.  Soon, things will be back up to its regular speed, for me at least!

Leave a Comment

Filed under Uncategorized