Schools or Bars?

Someone was showing me a satellite photo of a place where I used to live. A place where I honed a lot of my outdoor skills. Now the entire area behind my former house, which used to be wooded, has been replaced by a gigantic high school. Yes, I get that nothing stays the same. But there are good changes and bad changes. This is a bad one.

I didn’t share the person’s enthusiasm for such “progress”– but as I’ve said before, almost my entire family is involved in government schooling in some way and they feel it’s just peachy-keen. They confuse schooling for education.

I grumbled that this was about the worst thing they could have put there. She said, “It’s better than a bar“. Interesting example.

Before I could stop myself, a slight scoff escaped my lips. But I shut up before turning it into a fight. I’ve saved the fight for here.

She prefers a kinderprison because her religious beliefs tell her that alcohol is the worst thing ever. It might even lead to dancing or sex. She’s ignorant of the realities, preferring her insulated prejudices. If it’s something other than attending church, it’s sinful (I exaggerate only slightly). Never mind that government schools (in many places) are a prime factor in getting young people to reject religions other than Statism. She ignores that reality, too. She wants both of her religions at the same time.

Yes, too much alcohol can be bad. It can cause archation and other poor choices. It can ruin your health or kill you, but it’s not the only thing which can.

I’ve spent some of the best times of my life in bars, drinking Dr Pepper and singing karaoke. I avoided fights. I’ve enjoyed some nice dances. And yes, I’ve found some sexual partners, too. Only one of those was a real mistake. That’s a better track record than my experience at school.

But, by even her own professed (though unexamined) standards, a school is no better.

The inmates in kinderprison find sex partners. They have dances. They help each other obtain alcohol and other mind-altering substances. They get into fights, and they engage in (or suffer) bullying– an activity almost exclusive to schools. They engage in almost all the same activities a bar would offer, plus some bad activities you won’t find at a bar.

But what about the institutions themselves?

No one is forced to go to a bar.

Refuse to attend a school and you or your parents may end up in jail (or worse).

No one is forced to fund a bar against their own free will, even if they dislike bars as much as she does.

No matter how much you hate government schools, you are forced to help fund them. Even if you have no kids attending them. Even if you choose (and pay for) alternatives; you’ll just be forced to pay twice. If you refuse to comply you will be murdered.

If you choose to go to a bar you won’t be forced to drink. You won’t be forced to dance, sing, or go home with a stranger. You can almost always avoid any fight that comes your way… if you choose to do so.

If you are forced to go to a school you will also be forced to ingest the government-supremacist propaganda. You WILL be subjected to brainwashing techniques to cause you to accept ordering your life to the ringing of a bell. Waiting for permission to use the restroom. Your time away from school will also be claimed as belonging to the school, through “homework” and other controls. You will be trained to believe answers come from “authority“, and compliance is the way to avoid punishment. You will be taught lies sold as facts. That’s mental abuse, and emotional abuse. You will be damaged in some way.

If you live next to a bar, you will possibly have drunk people crossing your lawn. They might pass out or puke in your grass. They might do property damage.

I live next to a kinderprison and I have kids crossing my yard every day; dropping litter, damaging plants and landscaping. I’ve had kids puke in my yard as they cross. They ignore my “No Trespassing sign”– someone actually destroyed a sapling right beside the sign a few weeks ago.

Opposing a school is seen as anti-social when the schools themselves are anti-social institutions.

No, a bar would be much better than a government school. In almost every way.

A bar is ethically superior to a school because bars are voluntary and schools are not. That’s the bottom line. Bars are voluntary; schools are murder.

Give me a bar over a school any day!

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Triple Standards: The Dollar, the Throne, and the Altar

The last chapter of Tyler’s Big Business is called “If Business Is So Good, Why Is It So Disliked?”  At risk of seeming narcissistic, this passage put a big grin on my face:

Perhaps in part because we cannot do without business, so many people hate or resent business, and they love to criticize it, mock it, and lower its status. Business just bugs them. After I explained the premise of this book to one of my colleagues, Bryan Caplan, he shrieked to me: “But, but . . . how can people be ungrateful toward corporations? Corporations give us everything! Corporations do everything for us!” Of course, he was joking, as he understood full well that people are often pretty critical of corporations. And they are critical precisely because corporations do so much for us. And do so much to us.

Does my colleague’s outburst remind you of anything? Well, immediately he followed up with this: “Hating corporations is like hating your parents.”

Hmm. Your parents too (usually) have done lots and lots for you, but—especially in America—large numbers of people are unhappy with how that all turned out, or at least some parts of it. For all of their gratefulness, they resent what their parents have done to them.

On reflection, though, my “Hating corporations is like hating your parents” quip misses a crucial point.  Namely: In the absence of extreme abuse or neglect, virtually every society condemns hating your parents!  When you retrospectively rate your parents, you’re supposed to forgive even serious character flaws and obvious cruelty with, “Well, mom did her best” or “Well, dad loved us in his way.”  When you rate a business, however, almost no one expects you to give it the benefit of the doubt.

You could object, “Well, we hold large impersonal organizations to higher standards than familiar individuals.”  But that’s utterly wrong.  Governments are large impersonal organizations, and people hold them to absurdly low standards.  They’re even willing to brush mass murder under the rug.  Churches, too, are large impersonal organizations, and people also hold them to shockingly low standards.  Many Catholics briefly punished their Church after massive sexual abuse scandals, but virtually none cried, “These child molesters can go to hell; I’m finding a new religion!”  Note, moreover, that government and organized religion aren’t two itsy-bitsy counter-examples.  They are by most measures the oldest and largest kinds of large impersonal organizations.

Tyler spends many pages developing a specific version of the “higher standards for large impersonal organizations” story:

[P]eople tend to anthropomorphize even when such attributions are inappropriate. Along these lines, we tend to think of corporations as being like people and we tend to judge them by the same standards that we use to judge people, whether we seek to do so consciously or not. To some extent we are bound to talk that way, but we need to understand that it can mislead us, and it is a kind of shorthand that has pitfalls and hazards if we take the metaphors too literally or allow them to drag around our emotions too much. It is simply very hard for most people to think about corporations without investing them with the personal attributes of human beings or at least the attributes of those small groups of social allies and enemies we evolved to obsess over.

Since the general story is utterly wrong, however, there’s no hope for Tyler’s specific version.  If he were right, people would also anthropomorphize governments and churches, leading to unfairly harsh judgment.  In fact, however, governments and churches enjoy overwhelming deference even when they’re engaged in vile crimes.  We damn the dollar, yet honor both throne and altar.

What’s really going on?  I’ve spent many years highlighting mankind’s anti-market bias: our irrational pessimism about the social benefits of markets.  I’ve even argued that this bias provides the common core of leftist ideology.  Scapegoating business and the rich comes naturally to psychologically normal humans – and big (≈ “rich”) business is one of the best scapegoats of all.  The only better scapegoat, really, is foreign big business – those beastly multinational corporations you keep hearing about.

Why do human beings have this corrupt emotional make-up?  I sincerely don’t know.  While I’ve heard Darwinian explanations, most seem like shaky just-so stories to me.  All I know is that human beings do have this corrupt emotional make-up.  And that’s why we I hope Big Business inspires a chorus of imitators – because our emotional corruption is not going to fix itself.

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This Is What Peace Looks Like

When I walk in Atlanta’s Piedmont Park these days, I get a few moments where I see at a deeper level.

I see hundreds of smiling people. I see couples in love, parents with children, and happy dogs trotting ahead of them. I see people playing soccer and football, throwing frisbees, roller-blading, running, biking, picnicking, and doing (popsicle) business.

I see extreme diversity and cultural integration. I see people respecting each other and sharing a park with each other, despite differences in belief, sexual orientation, race, politics, nationality, and ethnicity. By and large, people in a park on a sunny day genuinely don’t care about divisions.

I see people wearing all kinds of clothes, rocking different hairstyles, riding around on the strangest contraptions (hoverboards?), and generally doing what they want to do. By and large, people in a park on a sunny day don’t care about control.

And I realize something: this is what peace looks like. This is what freedom looks like.

This – here, now, concretely, in front of me- is a small vision of what I and all of my idealistic friends and forebears talk about when we talk about the world we want. This is what people have fought and died for. This is it.

Peace becomes far more interesting and compelling when it has a face. And that face is far more beautiful than any of the allure of war and conflict.

War has only one face: the death mask. But in the park on any random Saturday in Atlanta, I can see far more faces and far more expressions of human joy and creativity – with new expressions being born every weekend.

We have a lot of work to do still. Most of the world is not so lucky. But it helps to have a solid image of what we want to spread. Peace isn’t an abstraction: it’s a park full of happy people.

Originally published at JamesWalpole.com.

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Big Government and Big Tech versus the Internet and Everyone

Governments around the world began trying to bring the Internet under control as soon as they realized the danger to their power represented by unfettered public access to, and exchange of, information. From attempts to suppress strong encryption technology to the Communications Decency Act in the US and China’s “Great Firewall,” such efforts have generally proven ineffectual. But things are changing, and not for the better.

The European Parliament recently passed a “Copyright Directive” which, if implemented, will force Internet platforms to actively monitor user content instead of putting the burden of proving copyright infringement on those claiming such infringement. The Directive also includes  a “link tax” under which publishers will charge aggregation platforms for traditionally “fair use” excerpts.

The US government’s Committee on Foreign Investment is attempting to force the sale of Grindr, a gay dating app, over “national security” concerns. Grindr is owned by a Chinese company, Beijing Kunlun. CFIUS’s supposed fear is that the Chinese government will use information the app gathers to surveil or even blackmail users in sensitive political and military jobs.

Those are just two current examples of many.

Big Governments and Big Tech are engaged in a long-term mating dance.

Big Governments want to regulate Big Tech because that’s what governments do, and because, as with Willie Sutton and banks, Big Tech is where the Big Tax Money is.

Big Tech wants to be regulated by Big Governments because regulation makes it more difficult and expensive for new competitors to enter the market. Facebook doesn’t want someone else to make it the next MySpace. Google doesn’t want a fresh new face to send it the way of Yahoo.

It’s a mating dance with multiple suitors on all sides.

The US doesn’t like Grindr or Huawei, because FREEDUMB.

The Chinese don’t want uncensored Google or Twitter, because ORDER.

The EU is at least honest about being sexually indiscriminate: It freely admits that it just wants to rigorously screw everyone, everything, everywhere.

Big Tech wants to operate in all of these markets and it’s willing to buy every potential Big Government as many drinks as it takes to them all into the sack.

Everybody wins, I guess. Except the public.

Governments and would-be monopolists are fragmenting what once advertised itself as a Global Information Superhighway into hundreds of gated streets.

Those streets are lined by neatly manicured lawns per the homeowners’ association’s rigorously enforced rules, and herbicide is sprayed on those lawns to kill off the values that made the Internet the social successor to the printing press and the economic successor to the Industrial Revolution.

As Stewart Brand wrote, “Information Wants To Be Free. Information also wants to be expensive. … That tension will not go away.”

Big Tech and Big Government are both coming down, increasingly  effectively,  on the side of “expensive” and on the side of Ford’s  Model T philosophy (“you can have any color you want as long as it’s black”).

They’re killing the Internet. They’re killing the future. They’re killing us.

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The Depression Preference

When I describe mental illness as “an extreme, socially disapproved preference,” the most convincing counter-example people offer is depression.  Do I really think people “want to be depressed” or choose depression as a bizarre alternative lifestyle?

My quick answer: These objections confuse preferences with meta-preferences.

No one chooses to have the gene for cilantro aversion.  Yet people with the cilantro aversion gene are perfectly able to eat this vegetable.  They just strongly prefer not to.

Similarly, when I say that alcoholics are people who value heavy consumption of alcoholic beverages more than family harmony, this doesn’t mean that they like having these priorities.  If they could press a button which would eliminate their craving for alcohol, I bet many alcoholics would press it.  But given their actual cravings, they prefer to keep drinking heavily despite the suffering of their families.

The same holds even more strongly for the typical person diagnosed with clinical depression.  Most people with loving families and successful careers are happy.  Clinically depressed people, however, often have both loving families and successful careers, yet still want to kill themselves.  Their preference is so extreme that it confuses the rest of us.  They’d almost surely rather have a different preference.  But it is their preference nonetheless.

Not convinced?  Think back to the early 1970s, when psychiatrists still classified homosexuality as a mental disorder.  I object, “Mental disorder?  No, it’s just an extreme, socially disapproved preference.”  When critics incredulously respond, “Do you really think people choose to be gay?,” I say they’re confusing preferences with meta-preferences.  To be gay is to sexually prefer people of your own gender.  This doesn’t mean that gays want to feel this way.  If a gay-to-straight conversion button existed in the intolerant world of 1960, I bet that most gays would have gladly pushed it for themselves.  Even today, I think many gay teens would press the conversion button to fit in and avoid conflict.  But so what?  Hypothetical buttons can’t transform a preference into a disorder.

Is this all just a word game?  No.  The economic distinction between preferences and constraints that I’m drawing upon has three big substantive implications here.

First, people with extreme preferences could make different choices.  People with cilantro aversion are able to eat cilantro.  Alcoholics are able to stop drinking.  The depressed can refrain from suicide.  And so on.  This is fundamentally different from my inability to bench press 300 pounds – or live to be 150 years old.

Second, as a corollary, people with extreme preferences can – and routinely do – respond to incentives.  People with cilantro aversion are more likely to eat cilantro if other foods are expensive or inconvenient.  Alcoholics respond to alcohol taxes – and family pressure.  Depressed parents may delay suicide until their kids are grown.  Even in a tragic situation, incentives matter.*

Third, as a further corollary, people with extreme preferences can – and routinely do – find better ways to cope.  People reshape their own preferences all the time; perhaps you can do the same.  Failing that, perhaps you can discover more constructive ways to satisfy the preferences that you’re stuck with.  For example, if you’re extremely depressed despite great career success, you really should try some experiments in living.  Perhaps you’ll be miserable whatever you do.  But if you’ve only experienced one narrow lifestyle, how do you know?  Maybe you’d feel better if you tried putting friendship or hobbies above “achievement.”

It’s tempting to insist that there’s something pathological about having conflicting preferences and meta-preferences.  On reflection, however, these conflicts are a ubiquitous feature of human existence.  Almost everyone would like to feel differently in some important dimension.  Almost everyone reading this probably wishes they were less lazy, more patient, more outgoing, more loving, more ambitious, or more persistent.  But you still are the preferences you really have.  There’s plenty of room for improvement, but that doesn’t mean you’re sick.

* I’m well-aware that many physical symptoms also respond to incentives.  You can pressure a diabetic to lose weight, which in turn reverses his diabetes.  But all of these incentive effects require time to work.  The symptoms of mental illness, in contrast, can and often do respond to incentives instantly, because they are choices that are always within your grasp.  “I’m divorcing you unless you stop drinking right now” is a viable threat.  “I’m divorcing you unless you stop being diabetic right now” is silly one.

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I’m Shocked — Shocked! — that Wealthy Parents Love Their Kids Too

In the film version of Forrest Gump (but not, if memory serves, in the novel), Forrest’s mother tries to convince the local elementary school principal that her son belongs at  his local elementary school rather than at an institution for what we would now call “special needs” students. The two reach an understanding on Mrs. Gump’s remarkably squeaky bed while Forrest waits on the front porch.

That scene popped to mind uninvited in early March when fifty parents, test administrators, and college sports coaches were indicted in a nationwide college admissions bribery scandal.

Coaches allegedly took bribes to accept students as fake athletic recruits to get around academic standards. Test prep services supposedly taught students how to cheat on tests and bribed proctors to smooth the way for the cheating. An “admissions consultant,” William Singer, is accused of orchestrating the scheme to the tune of $25 million.

None of which, obviously, is According to Hoyle.

I’m surprised, though, at the vitriol directed at the parents in particular.

I suspect most movie viewers empathized with the fictional Mrs. Gump, who did whatever she felt she had to do to secure the best education possible for her child.

Real-life parents like actors Lori Loughlin and Felicity Huffman — the two most famous of the indicted parents — did whatever they felt they had to do to secure the best educations possible for their children as well.

The difference, of course, is that the fictional Mrs. Gump was poor, while Loughlin and Huffman are wealthy.

The public heartburn over Loughlin and Huffman seems less about them bribing their kids into good schools than about them being able to AFFORD to bribe their kids into good schools.

Suppose the scandal had unfolded in a different way. What if, instead of rich people writing checks they could afford,  it was working class parents scraping together money they really couldn’t afford, or trading menial work or even sexual favors a la Mrs. Gump, for illicit “admissions assistance?”

In that alternative scenario, I suspect most would regard the parents as victims, not as evil-doers.

In that alternative scenario, I expect that most parents could see themselves doing exactly the same things in the same circumstances.

“Let me tell you about the very rich,” wrote F. Scott Fitzgerald. “They are different from you and me.” True. But not when it comes to loving their children. I won’t condemn them for that.

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