Author Archive for Hanno Kaiser

Law & Society Blog Now in Maintenance Mode

The last couple of months have been extremely busy, at work (lots of great cases), at home, and academically (in the middle of a challenging article and preparing for a fall semester antitrust course). As a result, I have not been able to keep up with my regular posting schedule on the Law & Society Blog, which is now officially in maintenance mode. That is, don’t expect any new posts anytime soon. Whatever blogging I will be able to fit in will appear on the Antitrust Review. Maybe I will transition the existing content of this website to Mambo to make it more easily accessible.

In any event, many thanks to our readers and to Ben Nelson, Brian Berkey, and Manfred Gabriel and to all of you who left thoughtful and engaging comments. It was fun, and I’m sure we’ll meet again.

[tags]goodbye, and thanks for all the fish[/tags]

Philosophers on YouTube

Among the many gems on YouTube are rare videos of philosophers. This is the first time that I have seen Adorno, Horkheimer, Heidegger and Husserl!

Vilem Flusser
On communication, part 1, part 2

Juergen Habermas
Interview

Jean Baudrillard
2004 Lecture

Theodor Adorno
Blasting Joan Baez
On humanity

Max Horkeimer
On critical theory

Jean Paul Sartre
About himself, parts 1, 2, 3, 4, 5, 6

Michel Foucault
Discussion with Noam Chomsky, parts 1, 2

Edmund Husserl
Video footage from 1938

Martin Heidegger
How Marx got it wrong
The end of philosophy and the task of thinking

[tags]philosophy, youtube[/tags]

Your Closet’s Scarier Than Bush’s Agenda: Gotta Love NYC

Ny

As seen in Chinatown, NYC.
[tags]NYC, advertisement[/tags]

Confessions of a Knut Fan

I never quite bought into the penguin craze, but I am a complete sucker for pictures, videos, and articles about polar bear cub Knut. Der Spiegel, a reliable source for all things Knut (if not much else), now has a photo gallery of other animal babies. I know, we usually ponder heavy stuff on this blog, but these little guys just kill with cuteness.

UPDATE: Knut even appears to have antitrust implications. Who would have guessed? (Cough, cough).

[tags]Knut[/tags]

Newsweek Poll: 91% believe in God; 78% believe that God Was Involved in Creating Humans; and, yes, the Year is 2007, not 1507

Here’s the latest Newsweek poll. Interestingly, 68% think that one can be a moral person and be an atheist. That’s encouraging.

[tags]religion[/tags]

Westward ho! Moving from New York to San Francisco

My apologies for the recent dearth of postings, which (fortunately) is the result of a number of good things having taken over my life more or less completely. Among them, one great case after another (including on the pro bono side ACLU v. Gonzales, even though I hasten to add that I only played a minor role in it), and planning our move from New York to San Francisco. Moving is a strange business. The big things are relatively easy (e.g., actually doing it), but it’s those little, unexpected and utterly unresolvable issues (e.g., no hardware store, Home Depot, or carpenter within a 50 mile radius wanting to touch that one tiny piece of laminate that I need to have cut in a straight line) that make you want to throw up your hands in frustration. Be that as it may, we’re excited about the Bay Area, both professionally and personally. Any suggestions on how to find quality rentals or tips on where to buy a home optimizing for a short (walking distance?) commute to the corner of Montgomery and Sacramento Street are greatly appreciated.

[tags]move, san francisco, new york[/tags]

Comments on Spencer Brown … now in Italian!

Fabio Giglietto took the time to translate my comments on Spencer Brown’s Laws of Form into Italian. Thanks! Check out Fabio’s website, which looks very interesting.
[tags]Spencer Brown, Fabio Giglietto[/tags]

Brilliant Animated Video About the Encroaching Surveillance State

Check out David Scharf’s brilliant Flash video on YouTube or on his homepage. (HT: BB). Very timely in light of the (altogether unsurprising) revelations about the FBI’s rampant abuse of the National Security Letters. But the problem lies deeper. The ubiquity of privacy invasions (e.g., photographs whenever you enter an office building in New York, what the hell for?) makes such invasions seem normal, expected, and over time appropriate. Every time I’m in line at an airport security theater or see a kid visit a parent in an office building, the kids are the most enthusiastic participants in the security charade. We are sleepwalking into the surveillance state, the British might be leading the pack, but we’re not far behind in the US. Once surveillance has become ubiquitous and the right to privacy has lost its normative bite, free speech will become guarded speech. Anyone interested in a modern day paper based (!) surveillance state should study the last decade of the German Democratic Republic. The Stasi knew pretty much every dirty secret about anyone of any consequence, all in the name of protecting the republic — but somehow they got caught by surprise when the wall came down. So much for the effectiveness of ubiquitous spying. Surveillance won’t make us safer, just less free. Anyone who really wants to blow him- or herself up in a subway train can do so at any time, surveillance or not. Anyone who really wants to bring down an aircraft can do so. The real question is not why there is terror but rather why there isn’t more of it, given that the barriers to committing mass-carnage are so exceedingly low. Real security measures would focus on strengthening the social bonds that keep people from blowing themselves up in a mall, which is, of course, an incredibly tall task and one for which law enforcement — and respect for the law and what it stands for — is of critical importance. Vacuum-cleaner surveillance, however, won’t help.

[tags]privacy, surveillance, Big Brother, Stasi[/tags]

The Market and the Leviathan: Changing Incentives to Bring About Cooperation

In Hobbes’ state of nature, self-interested robots descend into mutual warfare, because they cannot resolve their resource conflicts by non-violent means. If every robot is programmed to maximize its own welfare, if all goods are rivalrous, and if there is no powerful central authority to change the cost/benefit calculus, then a state of mutual warfare is indeed inevitable. Hobbes solution to the problem of coordination is to introduce the Leviathan, a social construct whose primary job is to impose massive costs on non-cooperators. Hobbes’ solution is ingenious, not in the least because he does not rely on re-programming his robots to make them more social or even altruistic. Rather, he changes their environment (their incentives) so that the prisoner’s dilemma conditions are neutralized and coordinated behavior emerges among single-mindedly self-interested agents. One can fault Hobbes for having underestimated the possibility of social organization emerging as a result of mutual trade. His natural state is a zero sum game, which is an assumption of questionable value. But at the end of the day, Hobbes’ asocial robots became the type-case from which modern economics with its undersocialized rational actors emerged.

Against that backdrop, it appears that the persistence of the equilibrium model of perfect competition is at least in part the result of its ability to provide a formal answer to Hobbes’ challenge of how social order can be achieved and maintained. Hobbes’ answer was: Change the incentives of the rational actors through a central authority. The economist’s answer comes in two steps.

  • First, the economists replaces the zero sum game assumption with a theory of mutual gain from trade.
  • Second, he or she replaces the central authority of the Leviathan with the disciplining force of a perfectly competitive market.

Under conditions of perfect competition, no individual actor can afford to use violence or deceit to maximize their profits, because the other market participants will simply contract around the “difficult” participant. (Perfect information, which is part of the conceptual framework, includes not only perfect information about the goods but also about the market participants.) Since no single actor can influence the market clearing price, the “difficult” market participant harms him or herself (that is, internalizes the costs of his or her behavior) with the force of a natural law. The impersonal punishment meted out by the market is structurally similar to the costs imposed on the non-cooperator by the Leviathan. Both, the market and the Leviathan are impersonal institutional arrangements that change the actors’ incentives so as to make cooperative behavior more profitable than violence or deceit.

[tags]hobbes, economics, market[/tags]

Excellent Syllabus For Cory Doctorow’s Course on Copyright, IP, DRM With Links

Cory Doctorow is teaching a course on copyright, DRM, and IP policy at USC. His syllabus contains a wealth of well-chosen links, which make for a great introduction to the subject. The lectures are available for download here (podcast subscription link).
[tags]IP policy, DRM, doctorow[/tags]

Neal Stephenson on Human Nature

One of my favorite descriptions of human nature is from Neal Stephenson’s Cryptonomicon. Here it is:

Let’s set the existence-of-god issue aside for a later volume, and just stipulate that in some way, self-replicating organisms came into existence on this planet and immediately began trying to get rid of each other, either by spamming their environments with rough copies of themselves, or by more direct means which hardly need to be belabored. Most of them failed, and their genetic legacy was erased from the universe forever, but a few found some way to survive and to propagate. After about three billion years of this sometimes zany, frequently tedious fugue of carnality and carnage, Godfrey Waterhouse IV was born, in Murdo, South Dakota, to Blanche, the wife of a Congregational preacher named Bunyan Waterhouse. Like every other creature on the face of the earth, Godfrey was, by birthright, a stupendous badass, albeit in the somewhat narrow technical sense that he could trace his ancestry back up a long line of slightly less highly evolved stupendous badasses to that first self-replicating gizmo–which, given the number and variety of its descendants, might justifiably be described as the most stupendous badass of all time. Everyone and everything that wasn’t a stupendous badass was dead.

That sums it up quite nicely, as far as I’m concerned.
[tags]human nature, badass[/tags]

Moral Views of the Market Society

The morality of the market is one of the most significant issues not only in ethics but also, at least since Durkheim and Weber, in sociology. As is often the case, the more pervasive a practice, the harder it is to describe and analyze. Marion Fourcade and Kieran Healy, in their forthcoming paper Moral Views of Market Society do an excellent job surveying and classifying the contemporary sociological literature. The “liberal dream” of the market as a civilizing force (doux commerce) has three major themes:

  1. The promotion of individual virtues (integrity, honesty, truthfulness, etc.) and interpersonal cooperation
  2. Markets as enabling conditions for personal liberty and political freedom (Hayek, Friedman, etc.)
  3. Markets as enabling conditions for cultural production and creative flourishing.

The “liberal dream,” however, in good dialectic fashion, already contains the seeds of a “commodified nightmare,” where each element of the doux commerce thesis is negated.

  1. “Instead of virtue, [markets create] envy and wants.” Markets don’t just satisfy, they create wants, feeding the human drive towards pointless, conspicuous consumption (Veblen). Moreover, on an empirical level, the correlation between want-satisfaction and happiness is not at all clear.
  2. “Instead of cooperation, [markets create] coercion and exclusion.” Severe inequality makes a mockery of the formally free nature of market exchange, and because of its hegemonic aspirations, the market as one mode of valuing things, is crowding out modes that price cannot capture (a modified commodification argument.)
  3. “Instead of creativity, copyright.” I very much like the authors’ reference to Marcuse, Adorno and Horkheimer in this context, whose works provide an often overlooked conceptual background to understanding the battle between the owners of the 20th Century industrial means of producing mass culture (studios, networks, distributors, etc.), designed mostly to provide instant and easy gratification, and the counter-movement aimed at democratizing the means of cultural production (e.g., blogs, iMovie, Reason, etc.) and keeping open the cultural commons from which all cultural production — both industrial and decentralized — draws (e.g., Creative Commons, FSF, etc.)

The article concludes with an overview of reflexive theories of markets and morals, discussing how theories primarily invented to observe and understand markets became entangled with their objects and were thus transformed into code, executed by markets (e.g., financial derivatives). A similar story could be told about the recent translation of antitrust law into the language of antitrust economics. First, economic concepts were used to describe (and criticize) the state of the law. Over time, the external categories of observation were imported into the law and then transformed into executable legal code, now defining the practice of antitrust law.

In summary, for most of its history, intellectuals have variously praised, reviled, or downplayed the moral consequences of market capitalism. These positions are still very well represented in today’s literature. Still, the distinctive quality of contemporary scholarship is that it goes much further in opening the black box of morality and dissecting the cultural and technical work necessary to produce, to sustain or — conversely — to constrain the market. In doing so, it also reveals the role social scientists play in this process. Continuing this task, then, implies a reflexive approach, where economists, political scientists and sociologists critically consider their own participation in the definition of the market’s moral categories, and in the construction of competing moralizing instruments and techniques.

Download it while it’s hot![tags]economics, sociology, market, Frankfurter Schule[/tags]

Sherrif Andy Taylor on Privacy and the Patriot Act

Scary that a wholesome law & order show from the 1960s can teach us a thing or two about civil liberties in 2007. So much for progress. (HT: BoingBoing)
[tags]privacy[/tags]

A Comment on Spencer Brown’s Laws of Form

George Spencer Brown’s Laws of Form are routinely cited in the context of theories dealing with self-referential processes, autopoiesis and second-order-cybernetics. Niklas Luhmann, in particular, refers to Spencer Brown all the time and makes extensive use of his terminology: law of calling, law of crossing, re-entry, etc. I never understood what the buzz was all about, maybe because I grew up with computers so that “paradoxical” statements such as n = n + 1 never seemed quite that paradoxical to me. Self-referential expressions of that nature, obviously, are part of a loop. In other words, for my generation, using time, iterations, or operationalization as a means to resolve the paradoxa that Luhmann and his followers were so enamored with came naturally and simply wasn’t such a big deal. Similarly, the quasi-mystical tone in which many of Spencer Brown’s followers discuss the creation of “something from the void” by way of an initial distinction was lost on me. Of course, you need a “difference that makes a difference,” because a white circle on a white plane blends into the background. It appears to me that the “law of calling,” the “law of crossing,” “condensation,” and “cancellation” can very easily be understood in terms of a simple robot (or a turtle in logo) tooling about on a white plane. The turtle scans the color of the plane directly underneath it. Once it detects a change (e.g., because a line is drawn across the plane), its internal state is inverted. If the turtle’s internal state started with 0 the crossing of a line changes it to 1, if it started with 1 the crossing changes it to 0. Now imagine a circle, drawn onto the plane.


200701141247

The turtle crosses from the outside (the “unmarked state”) to the inside (the “marked state”) (0 → 1) and then, after a while, from the inside to the outside (1 → 0).

200701141248

The fundamental response of the turtle to entering and exiting a form (0 → 1 → 0; or 1 → 0 → 1) doesn’t change, no matter how many non-overlapping circles there are on the plane. Hence the “form of condensation,” whereby {}{} = {}.

200701141249

But what if there’s a circle within a circle? The first crossing inverts the turtle’s state and so does the second crossing.

200701141250

Consequently, the turtle’s state inside the second circle is identical to the turtle’s state outside the first circle, which results in the “form of cancellation” {{}} = _.

200701141250-1

The story gets somewhat more interesting, once we move from arithmetic to algebra, where A is a variable that can take the values {} and _ (mark and no mark). Then, you get expressions like:

(1) A = {{A}}.

For A = {}, the expression reads {} = {{{}}}, which, applying the form of condensation, resolves to {}={}. For A = _, the expression reads _ = {{}}, which resolves to _ = _. So far so good, but what about this:

(2) A = {A}.

For A = {}, the expression reads {} = {{}}, which, applying the form of cancellation, resolves to {} = _. And for A = _, the expression reads _ = {}. In other words, if A is a mark, then the value of the function is not a mark, and if A is not a mark, then the value of the function is a mark. It turns out that A = {A} describes an oscillator.

For Spencer Brown’s followers this is nothing short of the creation of time from form, which may be right but (at least to me) sounds somewhat more grandiose than the operation really is. For anyone who wants to get a glimpse into Spencer Brown’s Laws of Form without having to read the original (and I can’t blame you), check out Robertson, Some-thing from No-thing: G. Spencer-Brown’s Laws of Form, Cybernetics & Human Knowing, Vol.6, no.4, 1999, pp. 43–55.[tags]system theory, spencer brown, laws of form[/tags]

Advertising comes to TSA Checkpoints

Commercial Aviation reports that:

Advertising in security checkpoints will be coming to an airport near you under a proposed Transportation Security Administration pilot program. … “TSA plans to launch a one-year pilot program where airport operators may enter into an agreement with vendors, who will provide divestiture bins, divestiture and composure tables, and metal-free bin return carts at no cost to TSA,” said spokeswoman Amy Kudwa. “In return for the equipment, TSA will allow airport operator-approved advertisements to be displayed on the bottom of the inside of the bins.” An initial test at Los Angeles began in July 2006, said Kudwa. TSA is holding an Industry Day Jan. 11 at its headquarters in Arlington, Va., for those interested in participating in the program.

(HT: Homeland Stupidity). What a great idea! First, entrap travelers in a security theater. Second, further annoy them with advertising. Here’s a recommendation to further fine-tune the program: Select passengers for in-depth screening on the basis of their ability to repeat the ad messages! If you can’t recall the ads, chances are that you are either a terrorist or in some other subversive manner harbor anti-consumerist attitudes. Either way, your bag needs some serious searching. And I thought the aptly named Captivate elevator TV screens recently installed in my building were annoying. Well, never underestimate human ingenuity.[tags]security, airport, TSA[/tags]

New Comment Setup: Please Report Any Problems

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Schultze Gets The Blues

Michael Schorr’s movie Schultze Gets the Blues is a quiet meditation on the concept of home and belonging. Schultze is a salt miner sent into early retirement and into a life without purpose. Without family, he is going through the motions, trying to enjoy his bleak, unwanted freedom. (Not coincidentally, the story plays in former East-Germany.) Schultze plays polka on his accordion in a local music club, where everyone is old. No one seems to be enjoying the music. The notes are there, but there’s no soul in it. One gets the distinct impression that the club will soon dissolve with demographic inevitability. One night, Schultze listens to a zydeco band on the radio. The heavily syncopated, madly repetitious accordion riff strikes a chord in his soul. He picks up his accordion and plays. Out comes zydeco polka. He’s a natural, this is the music that he was always meant to play. With the realization comes entirely credible, non dramatic alienation. The most outwardly dramatic incident in the entire movie is when someone yells “Negro music!” from the audience as Schultze plays his new tunes. Schultze ultimately ends up going to Texas and from there (on a boat, which was either purchased or stolen) to Louisiana, where he finds kindness and, in a strange yet very literal sense, a home. He dies in Louisiana, and his body is buried in his hometown by his friends who stayed behind. Schultze gets the Blues is a gem of a movie as it shows something fundamental about the human condition: even if you have lived your entire life in one place, even if you fit in seamlessly in every way, even if you truly belong, your home may well be someplace else.

P.S. I’ve finally had it with region coding/DRM chicanery and ordered TVease’s Hannibal.
[tags]movies, schultze gets the blues, zydeco[/tags]

New Jersey Legislative Commission Recommends Abolition of the Death Penalty

More good news from New Jersey.

Amid growing unease about capital punishment and a state moratorium on executions, a legislative commission recommended today that New Jersey become the first state in more than 35 years to abolish the death penalty. With just one of its 13 members dissenting, the commission said there was “no compelling evidence” that
the death penalty served a legitimate purpose and increasing evidence that it “is inconsistent with evolving standards of decency.” The panel recommended replacing capital punishment with the sentence of life in prison without the possibility of parole.

The death penalty is a moral outrage, unbecoming to any civilized nation in the 21st Century. Banning it would do New Jersey proud.[tags]law, death penalty[/tags]

The Argument from Design and the Missing Designer

Of all proofs for the existence of god, the teleological argument or the argument from design is the most commonly invoked: The watch proves the existence of the watchmaker. Of course, the argument from design is a non-sequitur and fails as a result of some well-known flaws documented elsewhere. But there’s another noteworthy weakness of the argument from design: The more complex an object gets, the less likely it is that anyone truly designed it. Thus, the more complex the watch, the less likely that there is any identifiable watchmaker. Only very crude artifacts (e.g., stone tools) permit the “watch → watchmaker” inference. This is a result of the distribution of knowledge. Recall the story “I, Pencil” by Leonard Read.

I am a lead pencil—the ordinary wooden pencil familiar to all boys and girls and adults who can read and write. Writing is both my vocation and my avocation; that’s all I do. … I, Pencil, simple though I appear to be, merit your wonder and awe, a claim I shall attempt to prove. … I have a profound lesson to teach. And I can teach this lesson better than can an automobile or an airplane or a mechanical dishwasher because—well, because I am seemingly so simple. Simple? Yet, not a single person on the face of this earth knows how to make me. This sounds fantastic, doesn’t it? Especially when it is realized that there are about one and one-half billion of my kind produced in the U.S.A. each year.

No single person knows how to make a pencil, because of the dispersion of knowledge resulting from the division of labor. Thus, even though someone might have thought of “designing” a pencil, the design incorporates thousands of previous “design” decisions by others. In other words, there is no single designer, and particularly the most obviously designed objects (e.g., airplanes) do not permit the inference of a single mind behind them. Interestingly, a very similar point was made by Adam Smith in the Wealth of Nations:

The woollen coat, for example, which covers the day-labourer, as coarse and rough as it may appear, is the produce of the joint labour of a great multitude of workmen. The shepherd, the sorter of the wool, the wool-comber or carder, the dyer, the scribbler, the spinner, the weaver, the fuller, the dresser, with many others, must all join their different arts in order to complete even this homely production. How many merchants and carriers, besides, must have been employed in transporting the materials from some of those workmen to others who often live in a very distant part of the country! how much commerce and navigation in particular, how many ship-builders, sailors, sail-makers, rope-makers, must have been employed in order to bring together the different drugs made use of by the dyer, which often come from the remotest corners of the world! What a variety of labour too is necessary in order to produce the tools of the meanest of those workmen!

[tags]god, argument from design[/tags]

The New York Times on Free Will

Here is a nice article on the contemporary free will debate by Dennis Overbye.

Mark Hallett, a researcher with the National Institute of Neurological Disorders and Stroke, said, “Free will does exist, but it i€™s a perception, not a power or a driving force. People experience free will. They have the sense they are free.”

[tags]philosophy, free will[/tags]

Fighting Server Overload

Comment spam is still threatening to shut down our servers. While the Akismet and Bad Behavior plugins keep most of the crap from showing up in the comments, the comment spam still makes it into the database and puts strain on the server. One problem with Askimet, in particular, is that it optimizes the comment tables on average after every 5th comment spam has been deleted. Here’s how the optimization, which causes most of our server load, can be delayed by patching the akismet.php file.

function akismet_delete_old() {
global $wpdb;
$now_gmt = current_time(’mysql’, 1);
$wpdb->query(”DELETE FROM $wpdb->comments WHERE DATE_SUB(’$now_gmt’, INTERVAL 15 DAY) > comment_date_gmt AND comment_approved = ’spam’”);
$n = mt_rand(1, 200); # This used to be $n = mt_rand(1, 5);
if ( $n == 100 ) # This used to be 5
$wpdb->query(”OPTIMIZE TABLE $wpdb->comments”);
}

As an additional anti-spam measure, we added an image plugin. It should work with or without cookies enabled. If you have difficulties posting or commenting, please send us an email.
[tags]spam[/tags]

Stiglitz on Prizes as an Alternative to Patents

Joseph Stiglitz succinctly outlines his views on prizes as alternatives to patents in this article Scrooge and Intellectual Property Rights in the British Medical Journal.

Intellectual property differs from other property—restricting its use is inefficient as it costs nothing for another person to use it. … Intellectual property rights, however, enable one person or company to have exclusive control of the use of a particular piece of knowledge, thereby creating monopoly power. Monopolies distort the economy. Restricting the use of medical knowledge not only affects economic efficiency, but also life itself. We tolerate such restrictions in the belief that they might spur innovation, balancing costs against benefits. But the costs of restrictions can outweigh the benefits. … Research needs money, but the current system results in limited funds being spent in the wrong way. … A medical prize fund provides an alternative. Such a fund would give large rewards for cures or vaccines for diseases like malaria that affect millions, and smaller rewards for drugs that are similar to existing ones, with perhaps slightly different side effects. The intellectual property would be available to generic drug companies. The power of competitive markets would ensure a wide distribution at the lowest possible price, unlike the current system, which uses monopoly power, with its high prices and limited usage. The prizes could be funded by governments in advanced industrial countries. For diseases that affect the developed world, governments are already paying as part of the health care they provide for their citizens. For diseases that affect developing countries, the funding could be part of development assistance. Money spent in this way might do as much to improve the wellbeing of people in the developing world—and even their productivity—as any other that they are given.

[tags]economics, stiglitz, patents, prize[/tags]

Is Kant’s Theory of the Right Grounded in a Theory of the Good?

There is an animated discussion at PeaSoup in response to a post by Robert Johnson.

The standard view of Kantianism has been that it firmly denies that the right is grounded in the good. But recently it has become almost de riguer for Kantians to reject this priority of the right and embrace the good as the ground of obligation. … I think the standard Kantian picture … is so obviously right that I have difficulty seeing how this recent rebellion can be sustained. Against it is the idea that a necessary requirement — something you must do — is wholly inconsistent with the idea that the reason you must do it is that you will realize or produce some good. You can’t get a necessary requirement out of a value based theory. So if you think there are ethical absolutes — as do Kantians (I’m assuming) — then you can’t accept a value based theory of obligation.

I’m with Johnson. Kant expressly develops both a teleological theory of comparative freedom (Kant’s version of a theory of prudent action) and a deontological theory of transcendtal freedom. In the latter, he goes to extreme length to reconcile our experience of a causally closed universe with our independence from the principle of causality in moral actions. I act free in a morally relevant sense if and only if I act according to maxims (or reasons) that are

  1. universalizable; and
  2. desired because of their universalizability.

Obviously, the good — the desirability of ends — has no role in a theory of transcendental freedom.[tags]Kant, freedom, moral theory[/tags]

Why Do Intellectuals Oppose Capitalism?

Because, according to Robert Nozick, intellectuals can’t get over the fact that school’s over.

It is surprising that intellectuals oppose capitalism so. Other groups of comparable socio-economic status do not show the same degree of opposition in the same proportions. Statistically, then, intellectuals are an anomaly. … Intellectuals now expect to be the most highly valued people in a society, those with the most prestige and power, those with the greatest rewards. Intellectuals feel entitled to this. But, by and large, a capitalist society does not honor its intellectuals. … What factor produced feelings of superior value on the part of intellectuals? I want to focus on one institution in particular: schools. … The schools … exhibited and thereby taught the principle of reward in accordance with (intellectual) merit. To the intellectually meritorious went the praise, the teacher’s smiles, and the highest grades. … The wider market society, however, taught a different lesson. There the greatest rewards did not go to the verbally brightest. There the intellectual skills were not most highly valued. … There is a further point to be added. The (future) wordsmith intellectuals are successful within the formal, official social system of the schools, wherein the relevant rewards are distributed by the central authority of the teacher. The schools contain another informal social system within classrooms, hallways, and schoolyards, wherein rewards are distributed not by central direction but spontaneously at the pleasure and whim of schoolmates. Here the intellectuals do less well. It is not surprising, therefore, that distribution of goods and rewards via a centrally organized distributional mechanism later strikes intellectuals as more appropriate than the “anarchy and chaos” of the marketplace. For distribution in a centrally planned socialist society stands to distribution in a capitalist society as distribution by the teacher stands to distribution by the schoolyard and hallway.

Is that really plausible?

  • First, what about the mathematically gifted? I find Nozick’s argument for excluding them from his general prediction wholly unpersuasive:
    [The school system] produces anti-capitalist feeling among verbal intellectuals. Why do the numbersmiths not develop the same attitudes as these wordsmiths? I conjecture that these quantitatively bright children, although they get good grades on the relevant examinations, do not receive the same face-to-face attention and approval from the teachers as do the verbally bright children. It is the verbal skills that bring these personal rewards from the teacher, and apparently it is these rewards that especially shape the sense of entitlement.

    There is nothing to suggest that the math and science crowd is held in lower esteem by the teachers, that they have an easier time on the schoolyard than the fast-talking debate club crowd (please!), and that they are more successful in the “real world” compared to their humanities peers.

  • Secondly, what about countries such as France, Germany, Italy, Spain, and the UK where intellectuals are held in much higher public esteem than in the US? Shouldn’t one expect them to be more at peace with their (mellower) brands of capitalism? Let me think: Adorno, Barth, Baudrillard, de Beauvoir, Berlin, Brecht, Blackburn, Camus, Eco, Foucault, Flusser, Grass, Habermas, Havel, Kojeve, Kundera, Lukacs, Marcuse, Pinter, Rushdie, Safranski, Saramango, Sartre … no love lost for capitalism there.

Alienation and exploitation are the key concerns that animate intellectual resistance to capitalism. The beauty of a capitalist system is that it creates order without anyone being in charge, and that our complex internal lives, our hopes, dreams, aspirations, world-views, histories, etc. are relevant only to the extent that they influence our revealed preferences for existing goods and services. Capitalism is social reductionism in action, which is why it works so well. But the price we pay is alienation — more for some than for others, to be sure, but alienation nevertheless. And where there is alienation, exploitation can’t be far off. In my view, much of this criticism is vastly overstated, and many of my friends on the (non-libertarian) left completely ignore capitalism’s history of liberation from tradition and authoritarian rule, and the freedom we enjoy in private matters as a result of their irrelevance to the functioning of the system. (Freedom is inexorably linked to irrelevance.) But those are valid differences of opinion. I just don’t think that Nozick’s “we liked it better in school” explanation goes very far.
[tags]economics, capitalism, intellectuals[/tags]

In Praise of the Scrooge

Steven Landsburg, author of an excellent textbook on Price Theory, explains what he likes about Ebenezer Scrooge:

His meager lodgings were dark because darkness is cheap, and barely heated because coal is not free. His dinner was gruel, which he prepared himself. Scrooge paid no man to wait on him. In this whole world, there is nobody more generous than the miser—the man who could deplete the world’s resources but chooses not to. The only difference between miserliness and philanthropy is that the philanthropist serves a favored few while the miser spreads his largess far and wide. If you build a house and refuse to buy a house, the rest of the world is one house richer. If you earn a dollar and refuse to spend a dollar, the rest of the world is one dollar richer—because you produced a dollar’s worth of goods and didn’t consume them. Who exactly gets those goods? That depends on how you save. Put a dollar in the bank and you’ll bid down the interest rate by just enough so someone somewhere can afford an extra dollar’s worth of vacation or home improvement. Put a dollar in your mattress and (by effectively reducing the money supply) you’ll drive down prices by just enough so someone somewhere can have an extra dollar’s worth of coffee with his dinner.

There you have it. Happy Holidays everyone.

Mozart’s Musical Scores Fully Available Online

Amazing![tags]music, mozart[/tags]

Cultural Cognition v. Bounded Rationality

We have discussed the theory of cultural cognition extensively on this blog in the past (for example here, here, and here). One particularly interesting problem is the relationship between cultural cognition and bounded rationality.

  • Cultural cognition, in essence, posits a causal relationship between values and factual beliefs. Values are prior to beliefs. For example, people who judge drug use to be morally bad (value) are highly likely to believe that drug use is also dangerous (fact).
  • Bounded rationality makes somewhat similar claims and aims to correct some of the assumptions of rational-agent models. For example, the fact that we place greater value on something that we have just because we have it (”endowment effect”) is plainly irrational but not random. The non-randomness of certain errors in rational judgment is a significant problem for rational choice models, because the key reason for assuming rationality is not that everyone is, in fact, rational (clearly that’s not the case), but rather that rationality predicts behavior better than any alternative assumption. If there is one rational way to act and many irrational ones, and if irrational behavior is random, then rationality is the best predictor of behavior even if only a minority of people act rationally. However, if irrational behavior is not random, then the rationality assumption may be misplaced.

Cass Sunstein has argued that cultural cognition can be explained in terms of bounded rationality. Dan Kahan and Paul Slovic, in a recent paper, disagree:

In our view, Sunstein’s assertion that “bounded rationality lie[s] behind cultural cognition” merges two claims, one of which is clearly wrong … The clearly wrong claim is that one would expect persons who are boundedly rational to behave like cultural evaluators just because they are boundedly rational. It is indeed well established that people conform their factual beliefs both to the apparent view of others (through mechanisms such as “group polarization,” “reactive devaluation,” and “naïve realism”) and to their own values (through mechanisms such as “biased assimilation” and “defensive motivation”). But these dynamics don’t tell us which group commitments (professional or geographic, political or socio- economic) or which values (ideological, religious, aesthetic, etc.) will exert this impact on belief formation. They thus furnish no explanation for any particular distribution of beliefs across persons or issues, and no explanation, in particular, for why beliefs are in fact distributed in ways that express persons’ commitments to hierarchic and egalitarian, individualistic and communitarian worldviews. The most plausible way to make sense of these patterns of belief is to view culture as prior to the cognitive processes through which people perceive facts. … Bounded rationality, then, does not explain why people behave like cultural evaluators; on the contrary, the disposition of people to behave like cultural evaluators explains why established mechanisms of belief formation – social influences, biased assimilation, the availability heuristic, probability neglect, affect, etc. – generate the distinctive array of beliefs that boundedly rational people actually hold.

I find that explanation persuasive. My concern with cultural cognition theory is not with its explanatory model but with its normative implications, at least as implied by Kahan and Slovic, who claim that in a democracy people are entitled to their values and that certain factual beliefs are in a very direct sense expressions of such values. As such, both the values and the factual beliefs are entitled to some normative weight. Nonsense, says Sunstein. Incorrect factual beliefs have no “normative weight,” even where they are expressions of values. That, in my view, is obviously correct. Truth is not about counting votes or respecting people’s values and prejudices. Truth is about underwriting factual claims with the prevailing opinions of a specialized scientific community that follows certain public procedures. I am thrilled to see that Kahan and Sovic acknowledge Sunstein’s point in that regard:

[I]f we came off sounding as if we think democracy entails respecting all culturally grounded risk perceptions, no matter how empirically misguided they might be, we overstated our position. We admit to a fair measure of ambivalence about when beliefs formed as a result of cultural cognition merit normative respect within a democratic society.

In my view, Kahan’s and Slovic’s paper puts much of the cultural cognition v. bounded rationality debate to rest. Cultural cognition, properly stripped of certain overreaching normative implications, provides a useful explanatory backdrop to bounded rationality.
[tags]cultural cognition, bounded rationality, economics[/tags]

Peter Singer on What Billionaires and Others Should Give

In his NYT article on What Should a Billionaire Give – and What Should You?, Peter Singer makes the case that the wealthy are morally obligated to give to the poor. Not just to the poor around them, but also, and equally, to the poor on the other side of the world. In practical terms, Singer suggests the following contributions from US residents or families:

[The top 14,400 earn an average of $12,775,000,] with total earnings of $184 billion. The minimum annual income in this group is more than $5 million, so it seems reasonable to suppose that they could, without much hardship, give away a third of their annual income, an average of $4.3 million each, for a total of around $61 billion. That would still leave each of them with an annual income of at least $3.3 million. Next comes the rest of the top 0.1 percent (excluding the category just described, as I shall do henceforth). There are 129,600 in this group, with an average income of just over $2 million and a minimum income of $1.1 million. If they were each to give a quarter of their income, that would yield about $65 billion, and leave each of them with at least $846,000 annually. The top 0.5 percent consists of 575,900 taxpayers, with an average income of $623,000 and a minimum of $407,000. If they were to give one-fifth of their income, they would still have at least $325,000 each, and they would be giving a total of $72 billion. Coming down to the level of those in the top 1 percent, we find 719,900 taxpayers with an average income of $327,000 and a minimum of $276,000. They could comfortably afford to give 15 percent of their income. That would yield $35 billion and leave them with at least $234,000. Finally, the remainder of the nation’s top 10 percent earn at least $92,000 annually, with an average of $132,000. There are nearly 13 million in this group. If they gave the traditional tithe — 10 percent of their income, or an average of $13,200 each — this would yield about $171 billion and leave them a minimum of $83,000.

As much as I sympathize with Singer’s proposal, I am not convinced by his philosophical justification for a universal duty of assistance (which, admittedly, is harder to justify than duties of non-interference). Here are some observations:

What is the source from which a duty for A to assist B arises? Singer states at the outset that a human life has great value (”in the millions”). From that, we can certainly derive a duty of non-interference. A must not, without good reason, harm B. But can we also derive an affirmative duty for A to assist B and a corresponding moral claim of B to A’s assistance if B’s life is in jeopardy? Usually, we require a rather narrow set of conditions to be in place for such affirmative duties to arise, specifically (i) a promise by A to B (either explicit or as a result of friendship, reciprocity, assumption of an office such as that of a firefighter, etc.); or (ii) A’s responsibility for the threat to B’s life, for example because B’s extreme poverty is the result of A’s exploitative behavior. Singer proposes much less situational and demanding conditions for a duty to assist to arise, namely (a) maximum utility for B (”saving B’s life”) and (b) minimal cost to A (”ruining A’s shoes”). In other words, Singer postulates a general duty to optimize total welfare, or at least to minimize certain extreme disequilibria. It is worth nothing that legal systems, at least, are somewhat divided on that score. German criminal law, for example, knows a general duty of assistance to strangers in emergencies, US criminal law (by and large) does not. As much as I sympathize with Singer’s result, the origin of the duty to assist that he proposes is not sufficiently well explained.

Singer makes some implicit claims about morally relevant and morally irrelevant facts, which require closer examination. Let’s take a look at his primary example.

[We walk] by a shallow pond and [see] a small child who has fallen in and appears to be in danger of drowning. Even though we did nothing to cause the child to fall into the pond, almost everyone agrees that if we can save the child at minimal inconvenience or trouble to ourselves, we ought to do so. Anything else would be callous, indecent and, in a word, wrong. The fact that in rescuing the child we may, for example, ruin a new pair of shoes is not a good reason for allowing the child to drown.

So far so good, with the caveat outlined above. But then Singer continues:

Similarly if for the cost of a pair of shoes we can contribute to a health program in a developing country that stands a good chance of saving the life of a child, we ought to do so.

Singer’s implicit claim is that physical and cultural distance between A and B is irrelevant for A’s obligation to assist B. If that’s true, then virtually everyone who could better the life of anyone in dire poverty anywhere is flaunting his or her moral obligation. (Which may well be the case.) Singer universalizes A’s obligation by extending it to everyone in B’s position everywhere. Alternatively, one could also universalize a more local obligation, e.g., everyone in A’s immediate situation (here, walking past a drowning child) has an obligation to assist. The former way of universalizing the obligation creates billions of overlapping global/universal obligations. The latter creates a global/universal “mesh network” of local obligations. Singer chooses the strategy of creating a universal duty over universalizing local duties, which may ultimately be correct (I am not sure), but definitely requires more explicit supporting arguments.

Should we really treat everyone equally? One moral problem with true equality is illustrated by Singer’s second example.

A few years ago, when he was in his mid-40s, Zell Kravinsky gave almost all of his $45 million real estate fortune to health-related charities, retaining only his modest family home in Jenkintown, near Philadelphia, and enough to meet his family’s ordinary expenses. After learning that thousands of people with failing kidneys die each year while waiting for a transplant, he contacted a Philadelphia hospital and donated one of his kidneys to a complete stranger. [Kravinsky acknowledges that we form special attachments with some people, for example our children, but] that does not, in Kravinsky’s view, justify our placing a value on the lives of our children that is thousands of times greater than the value we place on the lives of the children of strangers. Asked if he would allow his child to die if it would enable a thousand children to live, Kravinsky said yes. Indeed, he has said he would permit his child to die even if this enabled only two other children to live.

To me it is more plausible that we owe different moral obligations to different people. Kravinsky’s children, I would argue, have a greater moral claim to his assistance, based on mutual promises, than those to whom no such promises have been made, and who, as a result, don’t have the same justified expectations. That is not to say, of course, that no baseline moral obligations exist vis-a-vis strangers, but if meaningful tradeoffs have to be made, then choosing the interests of the few who are close to us over the interests of the many who are distant is not per se morally deficient.

What if there is no duty of assistance to those in need who are far away? In that case, paradoxically, charitable giving may be even more laudable. Gates and Buffet are not just doing what every decent person ought to do. They act out of kindness to which no one can lay a moral claim. Thus even if optimizing utilitarianism, other forms of consequentialism, rights-based theories, etc. were to fail in justifying universal claims for assistance, we may still owe to ourselves to help strangers in need if we want to lead virtuous lives.

[tags]poverty, morality, consequentialism, peter singer[/tags]

The Economics of War

Economics starts with a simple premise about individual rationality, which David Friedman sums up as follows: People have reasonably simple objectives and tend to choose the correct way to achieve them. And even though that premise is quite obviously false (many people have complex objectives, and many more screw up spectacularly in trying to achieve their goals), it is extraordinarily useful for predicting group behavior and explaining social institutions. In fact, I know of no other theory in the realm of political philosophy and social sciences that comes close to the explanatory and predictive power of simple, neoclassical economics. Neoclassical economics is to social sciences what the theory of evolution is to biology, unsurprisingly, given the structural similarity of both theories, their unapologetic reductionism, and the resulting power to explain the emergence of a complex order from the interaction of a great number of rather simple and largely identical component parts. One of my favorite examples of individual and group rationality comes from David Friedman’s article “The Economics of War,” which is available for download here.

Consider a simple case. You are one of a line of men on foot with long spears; you are being charged by men on horses, also carrying spears (and swords and maces and…). You have a simple choice: you can stand and fight or you can run away. If everyone runs away, the line collapses and most of you get killed; if everyone stands, you have a good chance of stopping the charge and surviving the battle. Obviously you should stand. It is not so obvious. I have described the consequences if everyone runs or everyone stands, but you are not everyone; all you control is whether you run or fight. If you are in a large army, your decision to run will only very slightly weaken it. If you run and everyone else fights and wins, some of them will be killed and you will not. If you run and everyone else fights and loses, at least they will slow down the attack-giving you some chance of getting away. If everyone runs and you stand to fight, you will certainly be killed; if everyone runs and you run first, you at least have a chance of getting away. It follows that whatever everyone else is going to do, unless you believe that your running away will have a significant effect on who wins (unlikely with large armies), you are better off running. Everyone follows this argument, everyone runs, the line collapses, you lose the battle and most of you get killed. The conclusion seems paradoxical; I started by assuming that people want to live and correctly choose the means of doing so and ended by predicting that people will behave in a way that gets most of them killed. But rationality is an assumption about individuals, not about groups. Each individual, in my simple example of the economics of war, is making the correct decision about how he should act in order to keep himself alive. It so happens that the correct decision for me (running away) decreases the chance of being killed for me but increases it for everyone else on my side, and similarly for everyone else’s correct decision; individually, each of us is better off (given what everyone else is doing) than if he stood and fought, but we are all worse off than we would be if each of us had failed to reach the correct conclusion and we had all stood and fought.

If that’s the problem, what are the solutions? Disincentives for defection (e.g., burning bridges, shooting defectors, shaming cowards) and incentives for taking life-threatening risks (e.g., rewarding heroism, religious or political indoctrination, promises of an afterlife, etc.). Every well-run army (or business organization, for that matter) employs those strategies, because the underlying problem is universal.
[tags]economics, theory, social sciences[/tags]

Comment Spam Attack

To avoid excessive comment spam (and the resulting server load), we had to restrict comments to those who have at least one pre-approved comment on this blog. This should not be too much of an inconvenience. So don’t be perplexed if your next comment doesn’t show up immediately. It will once we approve it. Subsequent comments should appear without delay.[tags]spam[/tags]

Michael Glennon on the Role of Congress in an Imperfect War

Michael Glennon, one of the most thoughtful commentators on the constitutional war powers, highlights the need for Congressional re-authorization of any US military effort in Iraq in this Washington Post op-ed.

Congress in 2002 authorized imperfect war in approving the use of force in Iraq for specific, limited objectives. As those objectives are achieved, or different ones are pursued, legislative reauthorization will be required. Absent congressional approval, the president cannot use force in Iraq to pursue new objectives, beyond the protection of forces being withdrawn. … When President Bush signed the 2002 authorization, he said that “Iraq will either comply with all U.N. resolutions, rid itself of weapons of mass destruction, and end its support for terrorists, or it will be compelled to do so.” Iraq has now done so. Saddam Hussein’s regime is history, and the threat posed by it is gone. Hussein himself has been captured, tried and sentenced. A new constitution has been adopted by the Iraqi people. A different government is in place. That government is in compliance with all relevant Security Council resolutions. It does not possess or seek weapons of mass destruction. It does not support or harbor terrorists. … As a matter of sound policy, as well as constitutional principle, Congress should participate in weighing recommendations on future military action.

Even though I agree with Glennon, I can’t help but notice the slight difference in the highlighted portions. Which of the two is it? Is the president legally required to seek re-authorization? Or should Congress weigh in as a matter of sound policy? Glennon the lawyer would probably say the former. Glennon the realist probably expects the latter.

[tags]war powers, iraq, congress, glennon[/tags]

Marx is right

Socrates was offside!

(HT: Brian Leiter)

[tags]philosophy, soccer[/tags]

Back from Montreal

After an eye-opening trip to Toronto earlier this year, we just got back from Montreal. How can one not like a city where the neighborhood parking lot advertises its ISO 9001 certification …

Iso-1
… and the local theater stages Descartes’ “Discourse on Method.”
Descartes
Other random observations:
  • Canadian immigration officials actually welcome you to their country. What a radical concept. Passing through US immigration on the way back had the (now) familiar 1980s USSR look & feel.
  • Thanks to Michele and Al Kinik from An Endless Banquet, we found Cluny, a cafe that serves seriously impressive sandwiches in a cool steampunk setting.
    IMG_0560.JPG
    If only we had such a place in Midtown Manhattan. No, strike that, if we did, it would be mobbed 24/7 and the staff would be so snooty that I couldn’t have more than two beers for fear of losing my temper.
  • The tasting menu at Toqué! is good, but it doesn’t hold a candle to Toronto’s Splendido.
  • In sharp contrast, the home-made ravioli at L’Express are hallucinant. (Note to self: Don’t ask for poutine in a French restaurant. Bad form.)
  • Hotel Gault is a great place to stay if you like minimalist decor.
  • Starbucks employees join the pro-union picketers in front of their shop and then run back in to serve their customers.
  • People are polite in a slightly unreal way. Drivers don’t honk. Cabs give way to unarmed pedestrians (don’t try that at home). Waiters don’t roll their eyes when explaining the menu. Furniture shop owners follow up on a request to ship stuff to NY promptly and by email. Scary looking, beefy guys tip their hat and apologize for stepping in your way on the sidewalk.

[tags]canada, travel, montreal, cluny[/tags]

Sacrificing One for the Benefit of Many (Once Again)

It seems that we can’t get enough of this timeless problem. (Maybe that’s why it’s timeless.) This time, it is discussed at Marginal Revolution in the context of the implications of a zero discount rate. Alex Tabarrok writes:

Tyler asks, following philosopher Alastair Norcross, whether it could ever satisfy a cost-benefit test for one person to die a terrible and tortured death in order to alleviate the headaches of billions of others by one second. Tyler begs off with “a mushy mish-mash of philosophic pluralism, quasi-lexical values” and moral conceit. I will have none of this. The answer, is yes. The clearest reason to think that we should trade a terrible and tortured death of one in order to alleviate the headaches of billions is that we do this everyday. Coal miners, for example, risk their lives to heat our homes and to generate the electricity that drives this blog. We know that some of them will die horrible deaths but few of us think that we are morally required to give up electricity.

I object to Tabarrok’s analysis on two levels. First, consequentialism and the “summing up” of people that goes along with it, is undoubtedly a principle of greatest moral significance. Unlike most competing principles it is intellectually rigorous, autitable, and eminently practical. However, consequentialism presupposes a model of the person, because we are not summing real people up, we are summing up abstractions. This is not a shortcoming of consequentialism. Consequentialism does not purport to be or to contain a theory of the person. However, the choice of our theory of the person may impose certain limitations on what goes into the consequentialist calculus. Tabarrok’s “I will have none of this. The answer, is yes” seems to imply a model of the person without “absolute” rights, that is, a model in which the value placed on being free of headaches, v(-h), is fully commensurable with the value placed on not being put to a terrible death, v(-d). That is not to say that v(-h) is equal in “weight” to v(-d), but given the right multiplier, v(-h) * x > v(-d), in which case torturing one person to death to alleviate the headaches of many is morally permissible.

In my view, a more plausible view of the person is rooted in deontological considerations. Practical reason (starting from “I”) or considerations of recognition (starting from “you”) demand that we attribute individuals with a hard nucleus of rights – rights sufficiently hardened to resist the pull of consequentialist considerations that can only be restricted and in some instances overridden by conflicting rights. Once those minimal deontological requirements are satisfied, free reign may be given to consequentialism. In the torture/headache example, I submit, those minimal conditions are not satisfied. Thus, sacrificing one for the good of the many would be morally impermissible.

Does that mean that it is never morally permissible to sacrifice one for the good of the many? Unfortunately not, I think, even though life would be so much easier if it were. As much as the normative power of consequentialism is subject to the prior satisfaction of certain rights-based conditions, rights may similarly be constrained by a consequentialist override in extreme circumstances, e.g., if saving the lives of many (How many? I don’t know) with certainty requires the sacrifice of one. (That’s why I put “absolute” rights above in quotation marks.)

My second objection goes to the coal miner example. Presumably, the miner is doing his or her job voluntarily. Miners make a trade-off between risk and reward. The person tortured to death to alleviate the headaches of others doesn’t. The moral problem only arises in instances of “involuntary sacrifice.” Thus the coal miner’s voluntary trade-offs provide no basis for concluding that torturing someone to death for the benefit of others is morally permissible.

In this context, it is helpful to recall Jonathan Wolff’s article “Making the World Safe for Utilitarianism,” which I discussed earlier on this blog. Wolff lists four conditions (”fortunate circumstances”) under which consequentialism works. (To what extent basic rights are designed to bring about or to maintain those conditions would be a fruitful avenue of inquiry.)

  1. There need to be regular opportunities of a similar nature. (Call this the assumption of “many chances”.)
  2. No single loss (or likely repeated series of losses) creates a type of level of harm for any individual from which recovery is very difficult or impossible. (The assumption of “recoverable loss”.)
  3. There is no reason to doubt that the probabilities run true. (The assumption of “true odds”.)
  4. All relevant gains and losses can be quantified and compared to each other. (The assumption of “weak commensurability”.)

[tags]philosophy, moral theory, consequentialism, deontolology[/tags]

Weapons of Mass Democracy Rediscovered in the US (About Time!)

Here is an inspired cartoon by the Australian artist Bill Leak.

0,1658,5299915,00[1]-1
Of course, the big question is whether the new Congress will have the courage to act, to restore checks and balances, to assert its role against the “unitary executive,” and to insist on a return to the rule of law in all government affairs. Anthony Romero succinctly summarizes what needs to be done:
  • Demand a thorough investigation into the NSA’s warrantless eavesdropping and stop funding this illegal program and start investigating it instead. …
  • Restore respect for human rights and undo the damage done by both the Bush administration’s despicable practices and the recently passed Military Commissions Act. We must close Guantánamo and begin immediately to push for the restoration of due process and the writ of habeas corpus, a cornerstone of our Constitution and our legal heritage.
  • Expose massive invasions of our personal privacy and the monitoring and suppression of those who dare to disagree with government policies. We need to do away with FBI monitoring of peace activists and religious organizations and end unfettered government access to our private financial, health care, and communications records.
  • End government intrusion into the most personal and private aspects of our lives. It is time to reclaim the moral high ground and fight for marriage equality, put the brakes on the federal government’s relentless assault on reproductive freedom and stop the funneling of billions of tax dollars to religious institutions that are free to discriminate.

I would add one item to that list in particular: Fight tooth and nail to end the insane ban on embryonic stem cell research. There is no conceivable justification for opposing the development of treatments for some of the most tragic diseases known to humankind. Whatever else the anti-stem cell research coalition purports to stand for, they clearly promote human suffering and are, in practice and effect, pro cancer. No one should feel compelled to “respect” such views, even if they are couched in terms of religious belief.

[tags]politics, law, stem cells[/tags]

Global Privacy Rankings

Privacy International published an interesting survey of the degree of informational privacy afforded by various countries to its citizens and the pervasiveness of electronic surveillance. Here are the key findings:

  • The two worst ranking countries in the survey are Malaysia and China. The highest-ranking countries are Germany and Canada.
  • In terms of statutory protections and privacy enforcement, the US is the worst ranking country in the democratic world. In terms of the health of national privacy protection, the US has been ranked between Thailand and Israel.
  • The worst ranking EU country is the United Kingdom, which fell into the “black” category along with Russia and Singapore. The black category defines countries demonstrating “endemic surveillance”.
  • Despite having no comprehensive national privacy law, the United States scored higher than the UK. Thailand and the Philippines also scored higher than the UK.
  • Argentina scored higher than 20 of the 25 EU countries.
  • Australia ranks higher than Slovenia but lower than Lithuania and Argentina. New Zealand ranks higher than Australia and has an equivalent ranking to the Czech Republic.

Here is the ratings table and a map based on the chart. If I was managing an email service provider in Germany, such as GMX, I would start marketing the comparative advantage in terms of privacy protection to US customers. (Hushmail, a great Canadian service, is already doing it.)

[tags]privacy, hush, gmx, surveillance[/tags]

What it Means to be a Liberal

Geoffrey Stone proposes ten principles of what liberalism means in this article for the Chicago Tribune (HT: Brian Leiter). Here is an abbreviated version.

  1. Liberals believe individuals should doubt their own truths and consider fairly and open-mindedly the truths of others. …
  2. Liberals believe individuals should be tolerant and respectful of difference. …
  3. Liberals believe individuals have a right and a responsibility to participate in public debate. …
  4. Liberals believe “we the people” are the governors and not the subjects of government, and that government must treat each person with that in mind. …
  5. Liberals believe government must respect and affirmatively safeguard the liberty, equality and dignity of each individual. …
  6. Liberals believe government has a fundamental responsibility to help those who are less fortunate. …
  7. Liberals believe government should never act on the basis of sectarian faith. …
  8. Liberals believe courts have a special responsibility to protect individual liberties. …
  9. Liberals believe government must protect the safety and security of the people, for without such protection liberalism is impossible. …
  10. Liberals believe government must protect the safety and security of the people, without unnecessarily sacrificing constitutional values. …

Surprisingly (to me), there’s nothing on that list that I disagree with. Read it along with Brian Leiter’s scathing critique of We Answer in the Name of Liberals.

[tags]politics, liberalism[/tags[

Stated and Revealed Beliefs: What the Dow Jones Index Tells Us About The End of the World

In “Letter to a Christian Nation,” Sam Harris refers to a Gallup poll according to which

[f]orty four percent of the American population is convinced that Jesus will return to judge the living and the dead sometime in the next fifty years. (p. xi)

That’s 132 million out of 300 million people. Now let’s discount those older than 65, for whom “sometime in the next fifty years” effectively means “in all likelihood after I’m dead,” and those younger than 15, because their opinion is likely to reflect the beliefs of their parents, not their own. That leaves us with a 67.2% slice of the total population, or 88.7 million of 132 million. What would happen if 88.7 million people were truly convinced that the world would come to an end within the next fifty years? Presumably, they would forego future consumption in exchange for present consumption. Consequently, they would trade future dollars for present dollars, which is a recipe for inflation. Similarly, we would expect a serious drop in demand for long-term investments. The macro-economic fingerprint of 88 million people living (almost) “as if there was no tomorrow” should be unmistakable. I seriously doubt that we’re seeing that fingerprint in the real world. In short, it seems to me that a record Dow Jones Industrial Average Index North of 12,000 points is irreconcilable with 88 million people truly believing that the world will end within their lifetimes. The upshot is, not surprisingly, that actions speak louder than words. The stated beliefs of those who profess to expect the world to end differ from their revealed beliefs in the future utility of a well-funded 401(k) plan.

That, of course, is an eminently positive result! It suggests that people indulge in delusional beliefs only as long as there are no real consequences attached to holding such beliefs (e.g., in the context of answering a bunch of survey questions), which, of course, implies that they have an inkling that such beliefs are, in fact, delusional. Or maybe they are just hedging their bets, in case their beliefs are wrong — the inverse, in a sense, of Pascal’s wager.

[tags]religion, delusion, sam harris, economics[/tags]

On Skilling’s 24 Year Sentence

Geoff Manne offers the following insightful comment over at Truth on the Market , extending a discussion about the proportionality of Skilling’s sentence compared to sentences meted out in the so-called “war on drugs.”

The problem in the drug war context is quite different, at least for me. Given a social (or at least government) policy of deterring drug use, perhaps draconian sentences are required and appropriate (given the difficulty of deterrence). But I happen to think the policy itself is idiotic and the practice shouldn’t be deterred in the first place. In that sense, I think punishments for drug use are approximately infinitely too large. But there’s little sense in quibbling over the length of sentencing and optimal enforcement policy given my priors.

The same doesn’t go for corporate fraud: It should be deterred. The question there, however, is how to do so optimally, given the staggering social costs of over-deterrence; the risk of self-aggrandizing, politically-motivated, error-prone prosecution; and the reality of pretty good, existing agency-cost controls. Was Skilling’s prosecution, conviction and sentencing here optimal from a deterrence standpoint? I doubt it, and so do many others.

While Skilling’s sentence is not as preposterous as, say, 200 years for possession of child pornography, it is yet another indication that criminal sentencing in the US, across a wide range of offenses, is simply off the charts. The virtually unchecked power given to prosecutors to destroy a defendant’s life at their discretion (which will often be driven by career, or worse, political ambitions) is unjustifiable. The entire punishment debate needs an empirical reset. Policy goals should be identified on the basis of harm to others, with physical harm — at least lasting physical harm — counting for more than economic harm. And punishments should be calibrated on the basis of optimal level of crime, deterrence and future expected contributions to society by the offender (a.k.a. rehabilitation). The rich experience of other developed nations, more developed nations when it comes to rational criminal law policies, should be taken into consideration in calibrating the model. Lastly, the consequentialist framework should be bracketed by deontological considerations, for example, even if the evidence were to show that certain crimes are effectively deterred by the death penalty, imposing it is beyond the legitimate powers of any government. (Utilitarian-Libertarians will have no problems recasting this as a consequentialist argument.)

[tags]crime, punishment[/tags]

On the Positive Externalities of pr0n

David Friedman points us to a recent article by Todd Kendall on Pornography, Rape, and the Internet. Here is Friedman’s summary:

One argument sometimes offered for laws against pornography, or against some kinds of pornography, is the claim that consumption of pornography leads to violence against women. A counter argument is that it has the opposite effect, that imaginary sex, including imaginary violent sex, is a substitute for the real thing. I recently attended a talk by an academic who had found an ingenious way of using a natural experiment to find out which was true. Access to the internet makes pornography more readily available—not only cheaper and easier to find, but more private and so less likely to lead to embarrassment and other negative social consequences. Internet access increased at different rates in different states. Data on rape rates by state is available. So he looked to see whether, controlling for other variables, increased access to the net correlated with an increase or decrease in rape. It correlated with a decrease—about a ten percent drop in rape for a ten percentage point increase in internet access, with the exact numbers varying according to just how he did the analysis. There was no similar relation for murder, which suggests that the result is not simply picking up the effect of some third variable that correlates with both internet access and violent crime.

[tags]pornography, Internet[/tags]

Shocking (Rational) Ignorance

The war in Iraq has been the dominant political issue for the last three years. If recent data are accurate, about 650,000 Iraqis have died as a result of the war, about 2,800 US soldiers have died, and about 21,000 have been wounded. Fueling much of the post-invasion violence in Iraq is the sectarian divide between Sunnis and Shiites, and it is now clear that some sort of compromise between those two factions is a necessary condition for a stable post-occuptation Iraq. Given the centrality of the Sunni-Shiite divide, one would think that all higher-ranking U.S. counter-terrorism officials are at least conversant in what’s behind the labels that make one faction fight the other and (sometimes jointly, sometimes by way of association with “the other side”) the Coalition forces. That assumption, however, would be wrong. Jeff Stein of the NYT asked counter-terrorism officials in D.C. the rather basic question: “Do you know the difference between a Sunni and a Shiite?” A perfectly acceptable answer, I suppose, would be that according to Sunni belief, Mohammed did not appoint a successor and that according to the Shiites he did. Extra points for mentioning that Shiites are a (~ 15%) minority among Muslims that is truly dominant only in Iran, Azerbaijan, parts of the Lebanon, and notably, the South-East of Iraq. Well, here are some of the answers that Stein got in fact:

At the end of a long interview, I asked Willie Hulon, chief of the [FBI's] new national security branch … if he could tell me the difference [between Sunnis and Shiites]. He was flummoxed. “The basics goes back to their beliefs and who they were following,” he said. “And the conflicts between the Sunnis and the Shia and the difference between who they were following.” O.K., I asked, trying to help, what about today? Which one is Iran — Sunni or Shiite? He thought for a second. “Iran and Hezbollah,” I prompted. “Which are they?” He took a stab: “Sunni.” Wrong. Al Qaeda? “Sunni.” Right. [...]

Take Representative Terry Everett, a seven-term Alabama Republican who is vice chairman of the House intelligence subcommittee on technical and tactical intelligence. “Do you know the difference between a Sunni and a Shiite?” I asked him a few weeks ago. Mr. Everett responded with a low chuckle. He thought for a moment: “One’s in one location, another’s in another location. No, to be honest with you, I don’t know. I thought it was differences in their religion, different families or something.” [...]

Representative Jo Ann Davis, a Virginia Republican who heads a House intelligence subcommittee charged with overseeing the C.I.A.’s performance in recruiting Islamic spies and analyzing information, was similarly dumbfounded when I asked her if she knew the difference between Sunnis and Shiites. “Do I?” she asked me. A look of concentration came over her face. “You know, I should.” She took a stab at it: “It’s a difference in their fundamental religious beliefs. The Sunni are more radical than the Shia. Or vice versa. But I think it’s the Sunnis who’re more radical than the Shia.” Did she know which branch Al Qaeda’s leaders follow? “Al Qaeda is the one that’s most radical, so I think they’re Sunni,” she replied. “I may be wrong, but I think that’s right.”

In other words, at least some of those in charge of fighting the so-called “war on terror” never bothered to spend ten minutes on Wikipedia to learn about “the enemy.” The implication, in my view, is not that people who don’t know the difference between Sunnis and Shiites are unfit to lead the “war on terror.” Rather, given that most ignorance among educated people with access to information is rational ignorance, the implication is that even the most basic knowledge of what drives actual events in Iraq is superfluous for certain leadership positions in the “war on terror,” which — in significant part — is decidedly no longer a reality-based event.

[tags]culture, rational ignorance, shiite, sunni, iraq[/tags]

ACLU v. Gonzales, Defending Free Speech on the Web Against Chilling Effects

Here is a case to watch over the next couple of weeks.

The ACLU returns to court for the latest round in the battle against Internet censorship with ACLU v. Gonzales, originally ACLU v. Reno, then ACLU v. Ashcroft. The court will decide whether the law violates the constitutional right to free speech. The ACLU has challenged the “Child Online Protection Act” (COPA), which would impose draconian criminal sanctions, with penalties of up to $50,000 per day and up to six months imprisonment, for online material acknowledged as valuable for adults but judged “harmful to minors.”

For more information, check out the press release and the client bios.

[tags]aclu, free speech, first amendment[/tags]

Textual Revelation?

Some people seem to believe in “textual revelation” as a truth criterion. I don’t get it. What kind of truth criterion is that supposed to be? I read a (presumably ancient) text and interpersonal truth is revealed to me? How? By whom? Does it work with any text? How do I know what qualifies as bona fide revelation and what’s just a figment of my imagination? What if my “textual revelation” is different from yours? Who wins? How do you know that I’m not just faking it? Textual revelation is nonsense, plain and simple. If anyone could point me to a source that suggests otherwise, I’d be much obliged.

[tags]philosophy, textual revelation[/tags]

“Untruths are not Lies”

Brian Tamanaha tells the following cautionary tale

about a young federal public defender handling a case, United States v. Rewald, which involved the CIA and several hundred documents containing classified information. One day, about a month into the trial, following a grueling cross-examination by the defense attorney of a witness from the CIA, which clearly harmed the government’s case, the federal prosecutors asked the judge for a closed hearing. In the closed hearing, with only the lawyers and the judge present, the lead prosecutor, from the U.S. Department of Justice, requested that the judge hold the defense attorney in criminal contempt for asking questions of the CIA witnesses that elicited prohibited classified information in open court.

It turns out that the classified information was made up by the CIA specifically to mislead another federal agency (the IRS).

The official admitted that none of the stories were in fact true. However, he insisted that they were not “lies.” He said that they were “creative stories.” When I asked him to tell me the difference between “lies” and “creative stories,” given that both are untrue, he said (I paraphrase):

“Untruths are not ‘lies,’ but ‘creative stories,’ when they are made up in the interest of protecting the country. And the CIA is protecting the country.”

This was the testimony of a high ranking CIA official, under oath, in federal district court. This kind of mindset, needless to say, can justify almost anything.

On the basis of that evidence, the judge went on to find the defendant guilty as charged, and Wilson spent the next twenty years in jail — until his conviction was overturned by another federal district court judge. What happened to Tamanaha? Well, head over to Balikinization and read for yourself.

[tags]law, cia[/tags]

Dawkins and Dennet Podcasts

Ola Endre Reitstøen has this useful collection of interviews, presentations, and podcasts by Richard Dawkins and Daniel Dennet (among others). The site’s link library is also excellent.
[tags]atheism, dawkins, dennet, podcast[/tags]

Scott Horton on When Lawyers are War Criminals

Scott Horton has written a powerful essay on the moral and legal responsibilities of lawyers in a time of war. He begins his essay with a quote from Helmuth James von Moltke, a staff lawyer at the German defense ministry during WWII.

In France, innumerable summary executions occur, even as I sit here writing. Each day certainly more than a thousand people are killed, and thousands of German men experience murder as a matter of routine. And yet all of that is child’s play compared to what’s going on in Poland and Russia. Can I learn about this and just sit at the table in my heated apartment and drink tea? Don’t I establish my complicity simply by doing nothing? What will I say in the future, when someone asks me: and what did you do during this time? (Helmuth von Moltke, in a letter to his wife, Oct. 19, 1941)

Three years later, von Moltke was arrested by the Gestapo, sentenced to death by the Volksgerichtshof under the infamous Roland Freisler, and executed in early 1945, just a few months short of Germany’s unconditional surrender. Horton explains:

Disgusted by an atmosphere in which law was constantly subverted to political expedience, Moltke envisioned harsh prosecutions of politicians and lawyers who engaged in such antics as an essential purgative. In a draft dated June 14, 1943, Moltke envisioned a special international criminal tribunal to be convened at the conclusion of the Second World War for the purpose of bringing to justice those who violated the laws of war. Lest there be any doubt, it was principally the men he worked with every day in the Wehrmacht whose punishment he foresaw. In view of mounting evidence of a crime of genocide, and out of concern that international customary law failed yet to provide a medium for its punishment, he advocated an expansive posture for prosecution. “Any person who violates the essential principles of divine or natural law, of international law, or of international customary law in such a fashion that makes clear that he contemptuously disregards the binding nature of such law shall be punished,” he wrote in a plan for a post-war tribunal in 1943. … I come to the example of Moltke for another reason, namely that he very properly puts the emphasis not on the simple soldiers who invariably operate the weaponry of war, but on those who make the policies that drive their conduct. And in that process, his stern gaze falls first on the lawyers. In a proper society, the lawyers are the guardians of law, and in times of war, their role becomes solemn. Moltke challenges us to test the conduct of the lawyers. Do they show fidelity to the law? Do they recognize that the law of armed conflict, with its protections for disarmed combatants, for civilians and for detainees, reflects a particularly powerful type of law – as Jackson said “the basic building blocks of civilization”? Do they appreciate that in this area of law, above all others, the usual lawyerly tricks of dicing and splicing, of sophist subversion, cannot be tolerated? These are questions Moltke asked. They are questions that the US-led prosecution team in Nuremberg asked. They are questions that Americans should be asking today about the conduct of government lawyers who have seriously wounded, if not destroyed, the Geneva system.

If you only read one blog post today, make it Horton’s thoughtful, angry, courageous, and beautifully written essay dedicated to the memory of von Moltke.

[tags]war crimes, von moltke, lawyers[/tags]

Privacy and Security: A False Dichotomy

Bruce Schneier recently led a discussion about privacy and security at the USC Center on Public Diplomacy as part of a speaker series organized by Cory Doctorow. Here is the podcast, which doesn’t disappoint. Schneier’s position with respect to security has no particular ideological bent, after all, he is in the business of selling security. But he’s a committed pragmatist who always asks “what works, and at what cost.” Schneier makes a number of critically important points, including:

  • The only useful measures to actually increase airplane security since 9/11 are reinforced cockpit doors, sky marshals, and passengers knowing that they will have to fight back.
  • We are only focusing on one threat at a time. In the past, there was the threat from government. (A defining theme since the American Revolution.) Today, it’s terrorism. And in the process of fighting terrorism, we are dismantling the protections against other threats — including government abuse.

Schneier’s most important point is that the current identification-based security paradigm is deeply flawed. Identification-based security relies on the assumption that we can

  • Create a complete and accurate list of dangerous people, for example, a no-fly list; and that
  • Armed with that list, we can track dangerous people, and if need be stop them from carrying out whatever bad acts they might be contemplating.

What’s wrong with that idea? First, we don’t know which observable characteristics are reasonable proxies for the intent to commit bad acts. Past offenses? Frequent travels to Afghanistan and Pakistan? Sharing a name with a known terrorist? Maybe, but all of these criteria are vastly overinclusive and don’t provide much guidance as to who should be on that list. (Of course, the potential for abuse of such a system is simply breathtaking.) Second, even if we had a way of identifying potentially dangerous individuals, we would have no way of telling when they are about to commit bad acts. Third, identification-based security requires wholesale surveillance of millions of people, and that’s what puts ID-based security directly at odds with privacy. And here is the critically important point: Only ID-based security is directly at odds with privacy. Security measures that are not based on identification usually enhance, not diminish privacy, for example locks, doors, fences, walls, etc. Why do we need to know who is boarding an airplane? All we need to ensure is that nobody brings a bomb on board, a problem that can be tackled with technological means that do not require identification (e.g., sniffers, better x-rays, etc.). Schneier is right in that security v. privacy is a false dichotomy. Security and privacy don’t necessarily clash, in fact, they don’t even clash very often. It is only one particular means of promoting the end of security, ID-based security, that is in direct opposition with privacy. And more often than not, ID-based security doesn’t even work very well. Why then is ID-based security so popular? Why is it pursued virtually to the exclusion of other means? In my view, there are two primary reasons:

  1. Companies have an incentive to support ID-based security measures, because they generate marketing data. Identification-based security generates personalized data, lots and lots of personalized data, revealing consumer preferences: for airlines, doctors, lawyers (think ID collection in the lobby of every major building), hotels, bars, liquor purchases, etc. That data, while pretty much useless for security purposes, has significant commercial value. So private corporations are likely to support mandatory ID-based security measures. Put yourself in the shoes of a landlord of a New York city office building. Why not sell the highly individualized visitor information that your “security” collected to a professional services marketing firm? If there’s a buck to be made, it will be made. And since the data collection “for security purposes” is mandatory, the risk of negative PR is limited.
  2. Law enforcement has an incentive to support ID-based security, because it helps them catch criminals. A significant part of police work is investigative in nature, and investigative work depends on identification. (After all, we want to be sure that the right person is apprehended and tried. In this context, reliable identification protects the innocent.) Even though ID-based security is rather useless in achieving its primary purpose, police investigations will certainly be aided by the personalized data it generates. So even we can expect support from the law enforcement community for ID-based security measures.

The alignment of commercial and law-enforcement interests translates directly into broad, bipartisan political support, which explains how an otherwise inferior technological paradigm managed to become the default.

It seems that the only way to promote both security and privacy is for the government to create a market in privacy-neutral security measures, for example by making secondary use of data collected for security purposes dependent on the express consent of the affected individuals. Use restrictions would still permit the collection of data for security purposes, but any ID-based security system would have to compete with other approaches on the merits, that is, with respect to whether it effectively enhances security. Presently, we don’t choose security systems on the basis of whether they enhance security. To a large extent, we choose security technologies on the basis of whether they have the potential to generate commercially useful information. That is not a desirable state of affairs, neither from a privacy nor from a security standpoint.

[tags]privacy, security, identification, schneier, no-fly[/tags]

On Scary Bible Quotes and Cultural Cognition

Michael Huemer offers this selection of Bible quotes. (HT: Brian Leiter). Some of them are scary as advertised:

When the Lord your God brings you into the land you are entering to possess and drives out before you many nations … then you must destroy them totally. Make no treaty with them, and show them no mercy. (Deuteronomy 7:1-2)

Others are just plain weird:

You may eat any animal that has a split hoof divided in two and that chews the cud. However, of those that chew the cud or that have a split hoof completely divided you may not eat the camel, the rabbit, or the coney. (Deuteronomy 14:6-7)

(One may sensibly ask: Why not?) In any event, by far the most interesting piece of information on Huemer’s site is the following:

According to polls conducted in 2004, 82% of Americans believe that the Bible is the word of God, and 55% believe that “every word of the Bible is literally accurate.”

At some point you really have to wonder how a set of beliefs, the core of which lacks any empirical foundation and much of which is counterfactual, managed to survive for so long. Persistent religious belief, especially among the educated, appears to provide strong support for cultural cognition theory.

[tags]religion, bible, cultural cognition[/tags]

Battlestar America

With the third season opener for Battlestar Galactica, Ron Moore firmly lays claim to the best series on TV since the West Wing. No program has explored the connected and conflicting themes of freedom and security more intelligently than Battlestar. With the third season, Moore decisively takes the series out of the SF mainstream. The Cylons, technologically sophisticated, overwhelmingly powerful, and deeply religious in an unmistakably Christian way, have occupied New Caprica, not to destroy the surviving humans, but rather to find a way for some kind of peaceful (but not necessarily equal) coexistence. In a strange way, which has not yet been fully explained, the humans possess a resource that the Cylons need, maybe biological fertility, but whatever it is, it is sufficiently important to keep the hard-liners among the Cylons from wiping out the humans once and for all. The humans, of course, resist in part and collaborate in part, as is our nature, and it is here that the obvious parallels between New Caprica and Iraq are most striking. The collaborators form the human/Iraqi police force and the resistance, split into secular and religious insurgents, targets them. In a particularly disturbing scene, one of the insurgents blows himself and 30 other human/Iraqi police cadets along with a handful of Cylons to pieces after having lost his wife to a Cylon attack on a human temple — in which, of course, the secular insurgents had stored their weaponry. (This subplot is explored in a series of Webisodes.) What’s most disturbing about the show is that — in Moore’s fictional world — we find ourselves emotionally attached to a group of people who, in the political discourse of the last four years, we have only encountered as insurgents, terrorists, and enemies of peace and freedom. Moore is taking a huge gamble by going so completely against the cultural mainstream. But that’s what artists should do, so bravo to him and his team!

UPDATE (10/8/2006): Ben pointed me to this very interesting post on Crooked Timber by Scott McLemee, which includes a link to the Battlestar Wiki.

[tags]Galactica, Ron Moore, Iraq, terror, security, freedom[/tags]

Anonymous Surfing? Don’t Rely on the Law for Your Protection!

Technology, not law, is the only reliable means for ensuring privacy. For example, take this excerpt from the fairly standard privacy policy of a provider of anonymous internet surfing:

[W]e disclose personal information only in the good faith belief that we are required to do so by law, or that doing so is reasonably necessary to: comply with legal process; respond to any spamming and related abuses of netiquette claims; or protect the rights, property or personal safety of [our company], our customers, or the public.

This affords virtually no protection. “Good faith” is primarily defined by the absence of outright bad faith — not a particularly taxing standard by any definition. And “reasonably necessary” is pretty much any means that is not obviously unrelated to the ends of protecting “the … property … of [our company], our customers, or the public.” And, of course:

[We]reserve[] the right to disclose your information … [w]hen required by law or by order of a court.

In practice, the company is free to turn over personal user information to any number of third parties, including the government, if (i) there is any claim to a right to receive that information made by the third party, which passes the red face test; or (ii) the disclosure would promote the protection of someone’s rights or property, and not be obviously frivolous or abusive.

Don’t get me wrong. I am not faulting the company, these are the good guys. It just goes to show that meaningful online privacy can only be ensured by technological means, in particular encryption and anonymous architectures such as Tor, which hide a user’s encrypted communication in a cloud of others. When it comes to online privacy, the law has deserted us. But not all is lost. Compare the above privacy policy with this legal and technological privacy architecture from CryptoHeaven:

We would like to stress that confidentiality of your data is mostly protected by our encryption technology and not entirely by our policy. Technology prevents us from accessing your data in the plain form. Your data stored on our servers is always encrypted, including message subjects, message body, file data, file names, file descriptions, folder names, folder descriptions, contact names, various keys and other information. Service administrators have access to the encrypted files, but its content is illegible to them without your user name and your passphrase. Your passphrase is never transmitted to us in a plain or encrypted form. CryptoHeaven has strict protocols that limit access to collected information. Only selected administrators have access to the user database itself. CryptoHeaven never associates IP addresses with user accounts, we never log demographic user access trends or user access times.

As a user I prefer the “we can’t” to the “we won’t” any day.

[tags]privacy, anonymity, surfing, nsa, eff, CryptoHeaven[/tags]

Terrorized by Fearmongers

There are One Million Ways to Die (probably a conservative estimate), but terrorism is not one of the more likely causes, at least not in the US. Ryan Singel of Wired News has compiled this handy chart (HT: BoingBoing):

200609181210
The chart lists the number of deaths in each category from 1995-2005.[tags]culture, terrorism, fear[/tags]

Espresso NYC

One of life’s persistent mysteries is why so many great restaurants serve such utterly crappy espresso. Chefs know how important first and last impressions are. They go out of their way to surprise you with dessert, they even give you little cakes for breakfast the next day, and then they serve you some brew that’s half-way between Folgers and bile. That’s just not smart, given that a consistently decent (not great!) espresso requires a capital investment of $500 and has variable costs of about $0.50. But there is hope. In fact, there might even be salvation. If you happen to be in the East Village (hell, if you happen to be within 250 miles of the city), make sure to visit Ninth Street Espresso. These guys positively know what they are doing. Here’s proof (Triple Cappuccino, $3.50/cup.)

IMG_0393.JPG
I have a feeling that Starbucks will skip that city block.[tags]espresso, NYC[/tags]

Antitrust, IP Policy, and Digital Rights Management. The Department of Justice Gets Involved.

Tom Barnett’s speech on the Interoperability between Antitrust and IP Policy is the first major DOJ policy statement on the competitive effects of digital rights (or restrictions) management (”DRM“). The importance of DRM cannot be overstated. Arguably, DRM is the pivotal information technology issue of our time. Let me highlight just a few aspects of the effects of DRM, and note how ambiguous they are in terms of consumer welfare.

  • From an economic point of view, DRM introduces engineered scarcity by transforming non-rivalrous information goods into rivalrous goods.
  • Engineered scarcity drives up the price for information goods. The profits from higher prices sustain the legal distributors and some creators of DRM’ed information goods.
  • DRM has the potential to spur innovation and increase the production of some information goods by allowing producers to recoup their R&D costs.
  • DRM has the potential to diminish innovation and decrease the production of derivative or complementary information goods and of interoperable hardware.
  • DRM has the power to create fully integrated verticals, locking content into a specific “trusted” distribution and hardware environment.
  • DRM shifts control over content from the consumer to the holder of the content distribution rights.
  • DRM shifts control over general computing hardware from the consumer to the holder of the content distribution rights.
  • DRM allows for unilateral, post-acquisition changes in the utility of user-acquired information goods.
  • DRM is an exclusive connection technology. It connects information goods with a certain hardware environment, with certain persons (the authorized users), and with its origin (the content distribution rights holder).
  • DRM pushes markets towards high entry barrier platform competition and away from low entry barrier application competition.

Barnett deserves applause for taking on these incredibly complex issues.

As an initial matter, I am delighted to see that Barnett fully endorses the significance — maybe even the primacy — of dynamic efficiencies.

It follows from the Schumpeterian view that antitrust law, with its focus on improving consumer welfare, has a keen interest in protecting innovation. Fostering innovation requires recognition of the benefits of dynamic efficiency and the dangers of focusing myopically on static efficiency.

I also agree that in some R&D intensive industries that require massive up-front investment in order to create leapfrog information goods, strong (but narrow) patent protection is a proven way to ensure that the innovator internalizes a fair share of the benefits that he or she creates (innovative drugs come to mind.) I am skeptical, however, that — without more — a generalized case for strong copyright can be made on the basis of the incentives theory alone, and I am even more skeptical that arguments for strong copyright protection necessarily support arguments for DRM if consumer welfare is the evaluative standard. As an initial matter, Barnett subscribes to a strong version of the antitrust-IP harmony theory.

[S]trong intellectual property protection is not separate from competition principles, but rather, is an integral part of antitrust policy as a whole. Intellectual property rights should not be viewed as protecting their owners from competition; rather, IP rights should be seen as encouraging firms to engage in competition, particularly competition that involves risk and long-term investment.

Now the goal of IP policy is not to create incentives through exclusive rights. It is to increase the quantity, quality, and variety of information goods available to the consumer. Consumer welfare is the goal that IP and antitrust policy share. However, the means by which antitrust and IP policy promote the policy goals of “more, better, and different” are not identical. IP law relies on exclusive rights, antitrust relies on open competition. Some exclusive rights may foster open competition, others may serve primarily to exclude competitors from the marketplace. The difference in means may ultimately be more significant than the common goal. So I am somewhat less sanguine about the IP/antitrust harmony thesis.

Barnett then walks through three objections to IP/DRM combos that are advanced by the “access faction” against the “asset faction,” using iTunes as an example and explains why he is not convinced by them.

  1. “[C]onsumers are locked into buying songs only from the iTunes service and that they will have to pay too high a price for iTunes songs.” Not true, says Barnett, because users are free to upload songs from other sources, they can “re-record an iTunes song in an MP3 format,” and iTunes has brought prices for songs down.
  2. Apple is following a printer/ink strategy, selling cheap devices and expensive songs. Barnett is not convinced, because, if anything, Apple is selling expensive devices and cheap songs.
  3. “A third theory is that, darn it, ‘information just wants to be free.’ That quote is so much in use on the Internet that I could not pin down its original source. Wikipedia attributes it first to a participant at a computer hacker’s conference in 1984. In any event, this argument is not based on competitive effects and consumer welfare. Information may want to be free, but information creators want to be paid — they will not create without rewards.”
  4. Lastly, the song/player combo harms competitors, which is neither here nor there from an antitrust standpoint, unless the continued survival of a competitor is essential to maintaining competition in the marketplace.

This is a powerful and articulate defense of the “asset faction’s” key arguments, and I am curious to see how the “access faction” will respond. I find Barnett’s arguments as to (2) and (4) most convincing. As to (1), it all depends on the facts of the individual case. A semi-open system is certainly less of an antitrust issue than one that is fully locked down. As long as free mp3s play alongside a4ps, the player is indeed a dual use good, and the ability to de-DRM one’s collection of songs via burn and rip somewhat diminishes the lock-in effect. However, DRM policies may change retroactively, but I understand the argument that antitrust enforcement should deal with those issues if and when they arise. The weakest point, in my view, is (3), which is also the most fundamental.

First, I disagree with Barnett’s categorical claim that “information creators want to be paid — they will not create without rewards.” Some do, some don’t. Where did Barnett turn to, when he researched the origin of “information wants to be free?” He turned to Wikipedia, an encyclopedia created entirely by unpaid volunteers. The explosion of the blogosphere, the existence of Linux and other open source projects, the success of Amazon, driven by user-contributed book reviews, and the world of online academic publishing (think SSRN) belies the claim that rewards are a necessary condition for the creation of knowledge goods, at least the kind of direct monetary rewards that IP/DRM are designed to generate. As I said initially, I agree that some information goods require incentives qua exclusivity grants, but we should be cautious to make more general claims on that basis.

Second, while there is no reason to focus on exclusive rights as the only — or even the primary means — for compensating content creators, it is here that I see the greatest shortcoming of the “access faction.” The “access faction” lacks a convincing creator remuneration model. Unless the proponents of less IP/DRM and greater access can make a convincing case for the commercially profitable creation of information goods that does not rely on transforming non-rivalrous goods into rivalrous goods via IP/DRM, it will be hard to overcome the (properly qualified) claim that “information creators … will not create without rewards.” IP/DRM is a proven tool to compensate artists, there can be no doubt about that. But it may not compensate artists very well and it may impose extraordinary opportunity costs on society. Antitrust enforcement should ensure that there is commercial and legal room for alternative creator remuneration concepts to develop, because in practice, IP/DRM is not just a tool (nothing ever is), IP/DRM is also a particular way of doing business. And, quoting Barnett quoting Schumpeter, antitrust should never protect existing business models from leapfrog competition

which strikes not at the margins of the profits and the outputs of the existing firms but at their foundations and their very lives.

This is an extraordinarily important and fruitful debate. I am glad to see that the DOJ leadership is getting involved in it.

NOTE: Cross-posted (in slightly updated form) at the Antitrust Review.

[tags]antitrust, IP, DRM, itunes, barnett, doj, policy[/tags]

Six Tips to Protect Your Online Search Privacy

The EFF just published a six step program for protecting online search privacy, an increasingly important issue that we covered on this blog just a little while ago. The tips are:

  1. Don’t put personally identifying information in your search terms (easy)
  2. Don’t use your ISP’s search engine (easy)
  3. Don’t login to your search engine or related tools (intermediate)
  4. Block “cookies” from your search engine (intermediate)
  5. Vary your IP address (intermediate)
  6. Use web proxies and anonymizing software like Tor (advanced)

Few people realize how pervasive the threat to their privacy from associating search terms with their names really is. Part of the problem is that “privacy,” at least in the US discourse, has little emotional resonance. What we are really talking about here is the potential for blackmail and persecution — either today or decades from now, either in the US or abroad.

[tags]privacy, eff, google, search[/tags]

Advice for Prospective LL.M. Students

Maya Steinitz offers useful advice to foreign lawyers who think about getting an LL.M. degree (Master of Laws) in the US.

A well known cultural fact, that often stuns non-Americans, is that tuition really pays as much for the placement services schools offer as it does for the education itself (a cynic would say: more so for the placement services). But despite paying the same tuition, LL.M.s are generally not offered the same services by the placement offices as do the JDs. And because the level of placement assistance available in the U.S. is unheard of in most other countries, foreign students don’t know to ask for it; literally, they don’t know what they’re missing. Some examples brought to my attention include: main on-campus interviewing programs that are usually JD-only with LL.M.s having segregate events, if at all, competing for a minority of the job slots that JDs have not filled earlier in the year; placement counselors who simply do not know how to advise LL.M.s; no lawyering skills trainings, of the kind that first year JDs get, make it de facto impossible to compete for jobs.

While I agree with many of her points, much of the suspected “bias against LL.M.s” is probably just a function of increased information costs. Today’s LL.M.s tend to be a much more heterogeneous group than their JD peers in at least three crucial respects:

  1. Non-US academic record
  2. Language abilities, and
  3. Plans for the future.

Many foreign LL.M.s that I have met and interviewed simply have no comparable undergraduate (and graduate) academic record to their US peers at top law schools. Whether such foreign students should even be admitted into prestigious law school programs is another matter, but as Steinitz plausibly observes:

LL.M. programs are a huge money-maker for the schools and are regarded as such. The considerations for the number of LL.M.s admitted may be influenced by the amount of revenue expected rather than by purely scholarly concerns.

Of those foreign LL.M.s whose academic records are comparable to or better than those of their US peers, many seek only temporary employment in the US, that is, “a couple of years in New York with a top law firm.” At starting salaries north of $130,000, temporary employment — with all the added costs, e.g., for visa applications, and diminished incentives that go along with it — is an expensive proposition for any employer. That leaves us with the (much smaller!) group of highly qualified LL.M.s who want to stay and practice law in the US more or less permanently. For those, in my view, the greatest risk is to get lumped in with the less qualified or committed, so that stepping outside the traditional hiring channels might be essential for a successful job search. That involves:

  • Explaining one’s foreign credentials. (For example, German law students get graded on a scale from 1 to 18, with 18 being the top score. What, without further explanation, would you do with a 13.5 candidate? Reject him if you lack context. Invite her for an interview immediately if you know that she must be among the top 0.1% of all graduates.)
  • Early networking
  • Reaching out to potential employers well in advance of the fall interview frenzy
  • Letters of recommendation.

I cannot overemphasize the significance of serious and meaningful letters of recommendation from a respected scholar, lawyer, or judge from the applicant’s home country and, ideally in addition, from his or her US professors. The fight for talent at the leading law firms is fierce, and no firm can afford to lose top talent — LL.M or not — to the competition. But the task of identifying oneself as top talent falls pretty much entirely on the LL.M. applicant. In that sense, he or she does in fact carry a burden unknown to the JDs.[tags]llm, law, law firm, hiring, jobs[/tags]

Dada at the MoMa: A Timely Exhibition

The Dada exhibition at the MoMa is eerily timely.

200609041641
Dada was the explosive, artfully inarticulate rejection of a false consensus in politics, society, and art — a consensus that was supporting a barbaric war (read All Quiet on the Western Front if you need a refresher) and, after 1918, an increasingly stifling intellectual and political climate that, by eliminating individualism, gave rise to the totalitarian nightmares of the 1930s and 1940s. Here’s an online sample of some of the works on display. Highly recommended![tags]dada, moma, culture[/tags]

Privacy Self Help: freenigma.com

Freenigma is an ingenious little Firefox plugin that simplifies the social networking aspect of public key cryptography. At this point, Gmail, Hotmail, and Yahoo Mail are supported. Here is how it works. First, type your email as usual:

Free 1-1
Then, hit encrypt to get a PGP encoded message.

Free 2-2
The recipient hits “decrypt,” and that’s it. Freenigma is not a substitute for end-to-end encrypted communication, for example, the To: and From: fields of the email are still plaintext. But for the occasional sensitive message, Freenigma is a great, minimally intrusive solution.[tags]privacy, freenigma[/tags]

What Justifies Originalism as a Theory of Interpretation? (A Reply to Solum)

Larry Solum takes issue with my previous post on originalism, ostensibly because I “question[] the idea that the ‘original public meaning’ provides the semantic content of the Constitution.” To be clear, I don’t question that original public meaning can be established or that it may be useful in determining the meaning of the constitution. I do however question that original public meaning is more relevant to our present interpretive efforts than the public meaning at any later point in time. More fundamentally, it appears that we should not assume without good reason that public meaning, original or not, is particularly relevant to solving interpretive problems in the first place.

Suppose that a present-day judge is faced with the task of interpreting article x of the constitution, that she believes that the public meaning of article x should (!) guide her interpretation, and that she has accurately determined the meaning of article x in 1789, 1889, and 1989. She proceeds to solve the interpretive problem at hand by reading article x in a manner consistent with the original public meaning, that is, the public meaning in (or around) 1789. This judge, I take it, can fairly be called an “original public meaning originalist.”

Now let me repeat my questions:

  1. Why should the public meaning of article x guide the judge’s interpretation in the first place? Why not the meaning that the judge in her unfettered discretion applies to it? Or the meaning that scholars and experts favor? Or the meaning that other courts have determined? Or the meaning that foreign courts have applied to similar provisions? Or the meaning suggested by a functional or systematic interpretation? (”Constraining judges” might be one such reason, but — as Leiter remarks — there are multiple ways of achieving that, and originalists would have to show that their preferred way is superior to others). I am not saying that my alternative proposals are superior to originalism (even though I believe that some are). My point is that we need good, normative reasons to choose between these competing theories of interpretation. Originalism has no claim to the default position.
  2. If we concede that the public meaning of article x should guide the judge’s interpretation, why should the public meaning of 1789 be more relevant than that of 1889 or 1989? Once again, originalists need to come up with convincing normative reasons for why a past meaning should inform our present-day interpretive practice. If anything, and with certain counter-majoritarian qualifications, I submit that in a democratic society the present will of the people is presumably more significant than the past will of dead people. From that, one may well infer a preference for the present public meaning.

It seems to me that these are the kinds of questions that need to be answered first. And these seem to be precisely the kinds of questions that Brian Leiter and Marty Lederman have been asking.[tags]originalism, jurisprudence[/tags]

Caffeine Addicted Raccoon

Every other night a raccoon goes through our garbage, very selectively picks out the espresso capsules, chews them open, and gets a caffeine fix. Here’s proof.

IMG_0254.JPG

I like this guy.[tags]coffee[/tags]

Originialism’s Misguided Search For An Origin

Assuming that the constitution is authoritative, why are the original intentions (oI) and the original meaning (oM) of that document still relevant for its interpretation and application today? Since terminology is a major issue in this debate, let me be clear in my use of original intent and original meaning.

  • oI(x,y) = At the time of its adoption, the intentions of the authors of the constitution with respect to x were y.
  • oM(x,z) = At the time of its adoption, the relevant audience of the constitution understood x to mean z.

In my view:

  1. The constitution is authoritative, because it is and has been followed by the government.
  2. oI(x,y) is a fact about the state of mind of the authors of the constitution, but there’s no reason to give the authors’ intentions controlling weight in interpreting and applying the constitution today.
  3. oM(x,z) is a semantic fact about a particular audience at a particular point in time, but there’s no content-independent reason to give that semantic fact controlling weight in interpreting and applying the constitution today.

Note that I am not implying that oI(x,y) and oM(x,z) have no significance at all. The author’s intentions and the original reception of any text inform our understanding of that text to some extent. But originalism as a normative doctrine of constitutional interpretation claims that oI(x,y) and oM(x,z) trump other canons of interpretation, such as the objective or subjective meaning at any other time, including the present. I disagree with that claim.

Brian Leiter, if I understand him correctly, makes a very similar point, when he writes that:

[i]n general, originalists fail to come to terms with the question of why original meanings or intentions should be authoritative, and opt instead for instrumentalist arguments of the form, “We need originalism to constrain judges.”

If we only turn to oI(x,y) and oM(x,z) in order to constrain judges, then we don’t intrinsically value oI(x,y) or oM(x,z) for what they are (appropriate intentions, correct meanings) but merely instrumentally as tools to achieve a present-day purpose (e.g., to constrain judges). I have no quarrels with “originalists” who accept that instrumental meaning — if there are any. I disagree with those who claim that oI(x,y) and oM(x,z) have special normative force in guiding our present day interpretation and application of the constitution, because of their “originality,” that is their temporal, geographical, and personal connection with the adoption of the constitution.

Larry Solum, in discussing Brian Leiter’s above-quoted criticism, doubts that we can (i) accept the constitution as authoritative, and at the same time (ii) disclaim the special authority of oI(x,y) and oM(x,z) for the interpretation of the constitution, because

[i]f the constitution has authority, then it seems most reasonable to think that the authority it has attaches to the semantic properties.

But why should we assume that the constitution derives its authority from its adoption? Why locate the “origin,” to which originalism ascribes special meaning, in 1789 (or the dates of subsequent amendments)? What if we were to re-ratify the constitution toady without changing its text? Presumably, that would reset the date for any originalist interpretation. And how would originalism work in a country without a written constitution and no readily discernible point of origin? My point is simply that it is far from clear that the legal authority of a constitution derives in significant part from its “origins,” from the contingent facts surrounding its actual enactment — even from the enactment itself! — after having been in effect for decades or centuries. Arguably, by far the most significant aspect of a constitution’s authority is its present social efficacy. As long as a constitution is effective, there is no privileged moment in its life, no annus mirabilis to command the special attention of later interpreters. Of course, a constitution has a history of interpretation, and that history may well be persuasive. But I see no reason why the source of normativity and authority of a constitution should be tied so closely to its birth and origin as most originalists seem to assume.
[tags]originalism, jurisprudence[/tags]

On Instilling Fear and Selling Security: The Counterterrorist-Media-Industrial Complex

Sex sells alright, but fear is the real deal. Fear creates demand for security. Fear of terrorism, specifically, creates demand for government provided security. Demand for government action also creates legitimacy, which is precisely why the broader public doesn’t seem to be particularly worked up about ongoing torture in Guantanamo, the NSA’s illegal spying program, extraordinary rendition, useless bag searches in the subway, etc. At some basic level, the government is satisfying public demand (”Someone please do something!) For the same reason, the democratic opposition to the executive’s power grab has been muted, to put it charitably. Lastly, where there’s demand for political action, there’s a budget. In the case of terrorism, the budget is huge with excellent prospects for sustained growth.

Terrorism, as a social phenomenon, involves a large number of constituents. It involves, of course, the terrorists and their victims. But it also involves potential voters most of whom are not threatened by terrorism but very much afraid of it (e.g., pretty much everyone who doesn’t live in New York, DC, LA, Chicago, and San Francisco), politicians, who only stand to gain from being tough on terrorism, bureaucrats who promise to deliver increased public perception of safety in exchange for agency funding, and, of course, a rapidly growing counter-terrorism industry, ready, willing, and perhaps even able to supply the government with secutity-enhancing products, e.g., airport scanning equipment, data mining solutions, etc. Of all the constituencies involved in terrorism as a social phenomenon, by far the smallest, least well funded, least well educated, and ultimately least influential are the terrorists themselves.

The less-than-central role of the actual terrorists for the rapid expansion of the counterterrorist-industrial enterprise should not come as a surprise. By all historical accounts, terrorism has really not been all that dangerous. (John Mueller provides an interesting summary of well known facts in his article A False Sense of Insecurity). The risk of drowning in one’s pool – let alone driving one’s car on the freeway – is greater by orders of magnitude than being killed by a terrorist attack. And how realistic is the threat of terrorists setting off WMDs outside of the fictional universe of “24″? Probably rather remote. Biological and chemical weapons have been around for well over a century. By and large, they have been of limited military value. They are hard to use, depend on conditions beyond anyone’s control, and just aren’t particularly lethal compared to conventional weapons. What makes us think that terrorists will be able to use those weapons more effectively than trained military specialists? Similar skepticism ought to apply with even greater force to dirty bombs and nukes. The terrorists that we are presently dealing with (the real ones, not the unfortunate bystanders that are still being held in Guantanamo and elsewhere) are certainly motivated, evil, and deserve to be hunted down – but they are simply not sufficiently dangerous to warrant a $35.6 billion response – and that’s the President’s budget for the Office of Homeland Security alone, not counting any terror-related allocations from the $439.3 billion DOD budget. (Note that I am not talking about North Korea and Iran here. Those present different issues.)

The crux with terrorism is that it terrifies, even though it is, objectively speaking, not particularly dangerous. Terrorism exploits various vulnerabilities of our cognitive operating system, such as probability neglect (we discount the improbability of a negative event, if the negative event has strong adverse moral connotations) and availability bias (we tend to recall the sensational, even though it is not representative). Unfortunately, for-profit media largely relies on exploiting the same cognitive vulnerabilities to boost sales and ratings. As they say: “If it bleeds, it leads.” The fact that terrorism instills fear so well makes it, as a topic, irresistible to both media and politics. A positive feedback loop kicks in. The media makes a huge deal of every moderate incident (e.g., British police shutting down a possible plot to blow up airplanes, which was weeks if not months away from execution), politicians have to respond accordingly, and the terrorists are delighted, because the media-machine amplifies their every rumbling into a civilization-threatening thunder. That’s just not particularly smart. Few things would hurt the terrorists more than a combination of (i) level-headed reporting; (ii) destruction of their financial support networks by kicking our addiction to oil; (iii) well-run domestic police and foreign secret service operations, using lawful means and resulting in public trials of the accused; and (iv) our refusal to understand and tolerate violence by religious fanatics as justifiable forms of self expression or outcries of the oppressed.
[tags]terrorism, media, politics, risk[/tags]

An Unconvincing Case Against Smoking Bans

In The Case Against Smoking Bans, Thom Lambert argues – among other things – that smoking bans, for example in restaurants and office buildings, are unnecessary and, on the whole, utility-reducing. In particular, the internalizing externalities argument, well known from regulating the quality of outdoor air, fails, because “indoor air” is owned by the building owner and no tragedy of the commons problem arise.

[C]ustomers who do not like the air policy a space-owner has selected will patronize the space only if they are being otherwise compensated by some other positive attribute of the space at issue say, cheap drinks or a particularly attractive clientele. They are, in other words, compensated for any “rights” violation. The de facto property rights that exist in indoor air, then, prevent the inefficiencies and injustices that accompany outdoor air pollution. But what about workers at businesses that permit smoking? Isn’t there an externality in that they are forced to bear costs (and assume risks) over which they have no control? Again, the answer is no. Workers exercise control by demanding higher pay to compensate them for the risks and unpleasantries they experience because of the smoke in their workplaces.

Here’s a perfectly sound economic argument that somehow doesn’t ring true. I have to admit that I’m on the fence with respect to bars and restaurants. Personally, I enjoy the smoking ban in NYC a lot, even though my level of tolerance is probably pretty high (undoubtedly a result of having spent a great deal of time in smoky European bars for 20 years or so). But that’s just my set of preferences, and I can’t deny that when it comes to restaurants I do have a broad array of choices.

In the workplace setting, however, we can’t just ignore the real-world power dynamics. It is borderline comical to assume that “[w]orkers exercise control by demanding higher pay to compensate them for the risks and unpleasantries they experience because of the smoke in their workplaces.” I bet you dollars to donuts that there’s no income difference between smoke and no-smoke corporate environments, after controlling for all other variables. What are the chances of an employee successfully demanding higher pay because his or her co-workers or, worse, bosses are smokers? And is it realistic to assume that employees would give up their jobs and the goodwill accumulated over years just for the chance of a smoke-free environment someplace else? I doubt it. Most people would stay and suffer quietly. Absent legislation, revealing a no-smoke preference carries too heavy a penalty in most corporate environments. Because real-world office power dynamics interfere with the functioning of the market, workplace smoking bans are justified and likely increase overall utility. It is much less of an imposition on smokers to expend the marginal cost of stepping outside for a cigarette than for a non-smoker to suffer through years of discomfort.
[tags]economics, smoking ban[/tags]

ACLU v. NSA: Spying Program Found Unconstitutional

In a major victory for the ACLU, a Michigan federal district court held the NSA’s surveillance program, a key part of the war on civil liberties, unconstitutional and ordered it ended immediately. Here’s from the opinion:

For all of the reasons outlined above, this court is constrained to grant to Plaintiffs [= ACLU] the Partial Summary Judgment requested, and holds that the TSP [= the NSA Terrorist Surveillance Program] violates the APA; the Separation of Powers doctrine; the First and Fourth Amendments of the United States Constitution; and the statutory law. Defendants’ [= NSA] Motion to Dismiss the final claim of data-mining is granted, because litigation of that claim would require violation of Defendants’ state secrets privilege. The Permanent Injunction of the TSP requested by Plaintiffs is granted inasmuch as each of the factors required to be met to sustain such an injunction have undisputedly been met. The irreparable injury necessary to warrant injunctive relief is clear, as the First and Fourth Amendment rights of Plaintiffs are violated by the TSP. See Dombrowski v. Pfister, 380 U.S. 479 (1965). The irreparable injury conversely sustained by Defendants under this injunction may be rectified by compliance with our Constitution and/or statutory law, as amended if necessary. Plaintiffs have prevailed, and the public interest is clear, in this matter. It is the upholding of our Constitution.

As Justice Warren wrote in U.S. v. Robel, 389 U.S. 258 (1967):Implicit in the term ‘national defense’ is the notion of defending those values and ideas which set this Nation apart. . . . It would indeed be ironic if, in the name of national defense, we would sanction the subversion of . . . those liberties . . . which makes the defense of the Nation worthwhile. Id. at 264.

If you want to know what this does to the legitimacy of the spying program, check out Brian’s post below.
[tags]ACLU, NSA[/tags]

It’s Official: Coffee is Good For You

This is from the NYT:

Coffee is not usually thought of as health food, but a number of recent studies suggest that it can be a highly beneficial drink. Researchers have found strong evidence that coffee reduces the risk of several serious ailments, including diabetes, heart disease and cirrhosis of the liver. … Larger quantities of coffee seem to be especially helpful in diabetes prevention. … [R]esearchers found that people who drank four to six cups of coffee a day had a 28 percent reduced risk compared with people who drank two or fewer. Those who drank more than six had a 35 percent risk reduction. … [W]omen who drank one to three cups a day reduced their risk of cardiovascular disease by 24 percent compared with those drinking no coffee at all.

There you have it! I’m off to get myself another cup.[tags]coffee[/tags]

Privacy Self Help: How to Avoid Personalized Search Engine Data Collection

Internet privacy always entails a tradeoff between usability and anonymity. That tradeoff differs from application to application and from website to website. One of the greatest threats to privacy are personalized search histories. The latest AOL privacy breach is a vivid illustration of how much we reveal about ourselves through the use of search terms. Here is a practical, middle of the road setup for safeguarding your privacy against personalized data collection by search engines.

  1. Get Firefox. Really, that should be a no brainer.
  2. Install privoxy and tor. This is child’s play with the new installer package.
  3. Install foxyproxy. Amazingly, the zero configuration tor/privoxy wizard actually works. The great thing about foxyproxy is that you can designate individual sites that will be accessed through tor/privoxy.
  4. Add *google.com/* to the whitelist, so that all google searches will be routed through tor/privoxy.
  5. Have Firefox delete all cookies upon exit. (Whitelist those sites whose cookies you wish to accept.)
  6. Have Firefox block all cookies set by mail.google.com and gmail.com

As (6) effectively disables Gmail on Firefox, use Safari or IE to access Gmail. Using two browsers is essential, because once you log into Gmail, Gmail sets a cookie. Any search that you run in Google after starting Gmail will be linked to your Gmail identity. (Don’t believe me? Open Google in one tab, then log into Gmail in another tab. Return to Google and run a search. Your name will show up in the upper right hand corner.) The two browser setup effectively quarantines the Gmail session cookie.

Some might ask, sensibly, why I even use Gmail if I’m concerned about privacy. First, Gmail is far and away the best web based email client. I love it. It is a technological marvel. Second, I am not particularly concerned with email privacy, at least not with my private email. If I want some real privacy then I can (and do) encrypt my messages with PGP.

Another solution is provided by scroogle.org. Their search bar plugin is the way to go on computers, where you can’t install privoxy/tor (e.g., in the office).
[tags]privacy, tor, privoxy, eff[/tags]

On The Libertarian Mistake of Assuming a Fixed Quality of Government

Here’s an interesting post by Tyler Cowen of Marginal Revolution:

The libertarian approach treats government vs. market as the central question. Another approach, promoted by many liberals, tries to improve the quality of government. This endeavor does not seem more utopian than most libertarian proposals. The libertarian cannot reject it on the grounds of excess utopianism, even though much government will remain wasteful, stupid, and venal. More parts of government could in fact be much better, and to significant human benefit and yes that includes more human liberty in the libertarian sense of the word. Libertarians will admit this. But it does not play a significant role in their emotional framing of the world or in their allocation of emotional energies. They will insist, correctly, that we do not always wish to make government more efficient. Then they retreat to a mental model where the quality of government is fixed and we compare government to market.

This is clearly correct. The disdain for government in any form — sometimes open, sometimes thinly veiled — that runs through the writings of many of the classic liberals is off-putting to say the least. Improving the quality of government is surely as important as improving the quality of markets, probably even more so, because free markets do have a tendency to self-correct, unless we’re dealing with a true market failure, where the individual incentives lead to a socially unacceptable outcome (e.g., pollution). The political sphere is haunted by principal-agent problems that dwarf those of corporations. And much less has been done about minimizing those problems in the political sphere. We have been through a tumultuous evolution of corporate governance models, all aimed, in some way, at resolving principal-agent problems. Some of these innovations have improved corporate governance and corporate conduct, other haven’t. One may even question whether successfully aligning the interests of management and owners would be sufficient for good corporate governance, because the owners are not the only relevant constituency whose lives are shaped and influenced by the corporation. But in any event, there is world-wide competition for new and innovative corporate governance models, which really can’t be said (or at least not to the same degree) for models of political governance.[tags]politics, libertarian, liberal, corporate governance[/tags]

The Ten Most Harmful Books of the 19th and 20th Centuries

Human Events, a right-wing online publication that features Ann Coulter pop-up windows and ads for conservative dating services (I kid you not), has this list of the top 10 most harmful books of the 19th and 20th Centuries. (HT: Doing Justice).

  1. Karl Marx and Friedrich Engels, The Communist Manifesto
  2. Adolf Hitler, Mein Kampf
  3. Mao Zedong, Quotations from Chairman Mao
  4. Alfred Kinsey, The Kinsey Report
  5. John Dewey, Democracy and Education
  6. Karl Marx, Das Kapital
  7. Betty Friedan, The Feminine Mystique
  8. Auguste Comte, The Course of Positive Philosophy
  9. Friedrich Nietschze, Beyond Good and Evil
  10. John Maynard Keynes, General Theory of Employment, Interest and Money

Honorable mentions:

  • Theodore Adorno, Authoritarian Personality
  • John Stewart Mill, On Liberty
  • Charles Darwin, The Origin of Species
  • Michel Foucault, Madness and Civilization
  • Margaret Mead, Coming of Age in Samoa
  • Simone de Beauvoir, Second Sex
  • Antonio Gramsci, Prison Notebooks
  • Rachel Carson, Silent Spring
  • Sigmund Freud, Introduction to Psychoanalysis

With a few exceptions (Mein Kampf, Quotes from Chairman Mao) this is actually a pretty good reading list for a college course in critical thinking. It certainly contains some of the most important works of the last two centuries, such as the Origin of Species, Beyond Good and Evil, Introduction to Psychoanalysis, On Liberty, Das Kapital, etc. Hats off to the “15 clowns scholars and public policy leaders [who] served as judges in selecting the Ten Most Harmful Books.”[tags]politics, books[/tags]

Conflict, Cooperation, and the Value of Democracy

Every human society experiences both conflict and cooperation. Conflict, more often than not, is conflict over scarce resources, in other words, an economic problem. (There are other types of conflicts as well, but economic conflict is as close to universal for humans as it gets.)

  1. One prominent way of dealing with economic conflict is violence: If I want X and you want it too but we can’t both have it at the same time, then we will have to fight.
  2. Another way of dealing with scarcity is organized production. If I want X and you want it too, then let’s work together (= let’s each specialize and trade) and make more of X or improve X. There have been surprisingly few patterns of organizing production in history. They broadly fall into the categories of tradition (e.g., casts, guilds, apprenticeships, etc.), authoritarian rule (e.g., soviet-style central planning), and market exchange (e.g., barter, bazaars, eBay, NYSE). Virtually every real-world system of organized production that exists today contains elements of each.
  3. A third way is some arrangement by which you and I transform our preferences so that we no longer want X (or want less of it). Virtually every such arrangement aims at replacing (or tempering) our self-interested nature with some form of altruism.

Only option (3) requires agents to change their preference structure and thereby presumes that such a thing is possible. In contrast, options (1) and (2) operate mostly at an agent-external level, which is why realists instinctively feel drawn to (1) and (2) as explanations for human behavior and (3) has held great appeal for idealistic reformers of both secular and religious ilk.

Let’s assume for the sake of argument that humans, by and large, are in fact fundamentally self-interested, and that they are unlikely to change in that regard. That rules out (3) as a viable approach to solving the economic problem. As between (1) and (2), the latter has proven to be significantly more successful at minimizing scarcity and thus the potential for violent conflict over scarce resources. As within (2), the “free exchange” mode of organizing production is not only more efficient but also most compatible with notions of fundamental equality (e.g., no casts) and democracy. That, I believe, is the kernel of truth in the adage that “democracy follows free markets.” However, democracy follows free markets not because they both share some fundamental commitment to freedom, but rather because free markets are efficient at avoiding violence as a means of solving resource conflicts and, unlike authoritarian and traditional patterns of organizing production, are compatible with our phenomenological experience of and belief in self-determination and the resulting urge to have a say in matters concerning ourselves. In addition, the majoritarian character of democratic rule is a structural counterweight to the tendencies of free markets to produce economic elites with disproportional influence over both, the economic and the political system. The bottom line is that of all political economies within (2), the “free market plus democracy” combination seems to have emerged as the most successful means of avoiding violent conflicts over resources by means of growth and innovation – humans being what they are. That is not to say, of course, that humanity won’t self-destruct in one way or the other. There’s a good chance that it will, for example, by continuing to pursue growth qua growth over growth qua innovation, by remaining in the grip of traditional and religious superstition, and by a single-minded focus on the short run. But it means that if there’s a solution to these problems, it is to be found within (2), not within (1) or (3).

What I find attractive about this bare-bones model of both the economic the and political system is that it provides at least the outline of an explanation for what I observe in the real world without requiring me to make assumptions about human nature beyond some fairly basic propositions such as virtually universal self-interest. In addition, it seems that the above is at least continuous with the results of hard science and history, and should thus pass the test of m-naturalism. Why should we introduce intrinsic qualities of both freedom and democracy, if we can explain the world around us without them?
[tags]politics, economy, democracy, freedom[/tags]

Mark Graber on (Seriously Confused) Privileged Victims

Mark Graber posted an interesting essay entitled Privileged Victims about a recent Pew survey, in which:

Researchers found that core Republican voters can be divided into three groups, Enterprisers, Social Conservatives and Pro-Government Conservatives. … Enterprisers differ from every other group of voter in two respects. They are much better educated and far more affluent on average. … Second, Enterprisers are far more committed to limited government and Bush administration policies during the war against terror than any other group of voters.

Come again? Enterprisers are committed to limited government and its abolition? These findings cry out for a cultural cognition analysis.
[tags]politics, republicans, cultural cognition[/tags]

Welcome Brian Berkey!

We are excited to announce that Brian Berkey of Philosophy from the Left Coast will guest-blog at the Law & Society Blog. Here is how Brian describes himself:

I’m a Ph.D student in philosophy at UC-Berkeley. I work mainly in normative ethics and political philosophy, and I have side interests in applied ethics, including bioethics, and in radical political thought. I did my undergraduate work in philosophy and politics as well as an interdisciplinary Masters degree at New York University.

Make sure to read Brian’s excellent post on the Value of Democracy, and his insightful (and well written) comment on my comment to his essay Capitalism, Utopianism, and Democracy. Welcom Brian! We are looking forward to an exciting discussion!
[tags]politics, philosophy[/tags]

Antitrust and Ideology: Moral Goodness or Corruption

Antitrust policy has often been portrayed as a struggle between free-marketers and populists. In The Ideological Origins and Evolution of Antitrust, William Page labels the two competing ideologies evolutionary and intentional.

The first of antitrust’s defining ideologies, which I call the evolutionary vision, views the market, framed by common law rules of property and contract, as a mechanism for facilitating free exchanges among countless individuals in the pursuit of their best interests. In that vision, the conditions that emerge from market processes, including the distribution of wealth, are fundamentally legitimate and, except in rare cases, unintended by any individual market actor. … The second great ideology, however, which I call the intentional vision, views the market as a mechanism within which powerful interests can coerce consumers, labor, and small businesses; market structures, consequently, tend toward monopoly. In the intentional vision, the unfair outcomes of market processes can and should be corrected by democratic, governmental intervention, including direct regulation.

This is an excellent summary, but let me try to put the issue a bit more starkly. The underlying question is: What is the moral significance of wealth or economic power? There are two competing views.

  • Wealth as a sign of moral goodness. Wealth (and its implications, power, and unequal patterns of distribution) is the result of a series of free, consensual exchanges, of trades that, with a priori necessity, must have made both parties to the exchange better off (or else, people wouldn’t have traded). The implication is that, in a free market economy, one can only get rich by serving others. Power and wealth are the result of (and the just reward for) having bettered most everyone’s lot along the way. That, in a nutshell, is the core of market idealism.
  • Wealth as a sign of moral corruption. Wealth (and its implications, power and unequal patterns of distribution) is the result of exploitation by means of coercion or deception. “Free, consensual exchanges” only exist among equals in power. In every other case, the strong do what they can and the weak suffer what they must. The implication is, that one can get rich only by exploiting others. Wealth and power are the reward of the ruthless, of those who have been more successful in exploiting the weak. That, in a nutshell, is the core of coercion idealism.

These are the competing visions animating not only antitrust law and policy, but also much of the discussion about free markets, regulation, big business, socialism, distributive justice, and globalization. One critical insight is that the competing views don’t necessary rely on incompatible normative standards. Rather, their disagreement is couched in descriptive terms, in the proposed causal explanations for what brings about wealth and power: free exchange on the one hand, exploitation on the other. Of course, almost no participant in this discourse engages in the empirical work that would be required to provide the microfoundations for their beliefs. In that sense, both views are idealisms, reflective more of individual value commitments than of how the world really works. Casual empiricism at least suggests that almost every exchange contains elements of both, freedom and coercion (however loosely defined). The critical question is, of course: how much of each? An empirical answer to that question would bring us closer to solving the underlying age-old philosophical problem than entire libraries of conceptual analyses of “power” and “freedom” have brought us so far.

Note: Cross-posted at Antitrust Review.
[tags]antitrust, politics, ideology[/tags]

Personal Gasoline Permits?

Jonathan Wolff proposes the following:

Suppose everyone is given the right to buy only a certain number of gallons of petrol/gasoline a month; somewhat less than average current usage. You can use your allowance, or if you would prefer, sell it in whole or part on the free market either to those who want more than the allowance, or to brokers. … [This scheme] provides people with an incentive to cut personal consumption, which would be the sensible thing to do, given that the further twist in the scheme is that the allowance would decline over time, so as to make it increasingly costly to maintain the same consumption level.

In the US, a roughly similar scheme of marketable permits has had remarkable success in reducing, for example, sulfur dioxide emissions under the 1990 Clean Air Act. Marketable permits, which are scheduled to decrease over time, are among the most effective ways of providing polluters with incentives to pollute less. It also rewards net sellers of permits much more tangibly than a pollution/gasoline tax, as the cash from selling a permit goes to the seller whereas the tax goes to the government. (Of course, the pollution-reducer saves taxes, but saving taxes feels somehow less rewarding than selling one’s gas allowance on eBay after a month of taking the bus to work). If we agree that CO2 emissions are destroying the biosphere in the long run (which appears to be an unsettled question only in the US public discourse, not in the scientific literature or anywhere else in the world), and if we agree that personal consumption is a significant enough contributor to the overall problem so as to warrant regulation, then Jonathan’s proposal seems entirely reasonable to me. In practical terms, the actual permits could be issued in electronic form (e.g., with public key validation), which would make trading them virtually costless. Whoever doesn’t have access to the Internet would receive their permits in the mail. It wouldn’t take long for local gas stations to emerge as brokers for paper permits.
[tags]environment, marketable permits[/tags]

Unheeded Innocence

Here’s a very personal post by David Schraub, titled Unheeded Innocence, that’s worth quoting in full.

I’ll lay it straight for you. One of my absolute, deepest fears, is of being charged and/or convicted of a crime I did not commit. I fear that despite knowing my innocence, I won’t be able to convince a prosecutor or a jury of that fact. I fear that I’ll be villified by everyone I ever loved. I fear I’ll spend my entire life behind bars based off a mistake. It terrifies me. It’s articles like this that explain why. If for no other reason than to prevent horrors like this from happening, we must be ever-vigilent in making sure that our criminal justice system does everything possible to prevent an innocent man from being convicted. That commitment may not be politically popular, but it represents the baseline of how a just society conducts itself.

In that context, the death penalty is a particular problem. If you are looking for some basic statistics, check out the ACLU’s website on capital punishment. Here are the chilling highlights:

  • Almost all people on death row could not afford to hire an attorney. The quality of legal representation is a better predictor of whether or not someone will be sentenced to death than the facts of the crime.
  • Race often plays a role in determining a capital sentence. Over 80% of capital cases involve white victims, even though nationally, only 50% of murder victims are white.
  • Where a death sentence is sought often determines whether a defendant is sentenced to death more than the circumstances of the crime.

With over 60 executions in 2005 alone, the US is keeping some very questionable company. Here’s the international hall of shame:

1. China (At least 1,770 Executions)
2. Iran (At least 94)
3. Saudi Arabia (At least 86)
4. United States (60)
5. Pakistan (31)
6. Yemen (24)
7. Vietnam (21)
8. Jordan (11)
9. Mongolia (8)
10. Singapore (6)

The death penalty is legalized barbarism and has no place in a decent society. How about a worthwhile constitutional amendment for a change? One that simply states: “Capital punishment is abolished,” as in Article 102 of the German Constitution.
[tags]death penalty[/tags]

Larry Solum’s Legal Theory Blog Has Moved

Update your links to this must read blog.

The Short Run, Humility, and Conservatism in Modern Antitrust Economics

The “we can’t predict the future” attitude of courts and most antitrust commentators and the resulting focus on the short run, locks us into methodological conservatism. If our only valid benchmarks are the past and the minimally extrapolated near-future, then we tend to see our world as the best of all worlds. For example, in Trust on Trial, Richard McKenzie claims that (I paraphrase) “in every market that Microsoft entered, prices dropped.” That sounds right. I still remember the $499 price tag for WordStar. The chart below compiles some useful historical information on word processor pricing over time. (If anyone has a more recent overview, please let me know. Today, Word sells for around $200).

200607291948-1
But who says that prices would not have dropped to even lower levels or more quickly but for Microsoft’s anticompetitive practices? Worse yet, who says that we would not have seen significant new technologies and innovation such as free, web based word processing similar to Writely a decade earlier? My point is that the epistemological humility of post-1970s microeconomics has a decidedly conservative bent in the strict sense of the word: It ennobles the status quo. Take as an example the law of predatory pricing. Successful predation proceeds in two steps. In the investment phase, the predator undersells the competition at a loss. Once the competitors have been vanquished, the predator raises prices above competitive pre-predation levels. That’s the harvest phase, in which consumer exploitation follows competitor exclusion. A focus on the short run makes predatory pricing seem irrational, as the only certain outcome is a short run windfall for the consumer, while the long run harvest is disregarded as speculative. Herein lies one of the more fundamental philosophical differences between US and European antitrust. We, in the US, have confined the time horizon for antitrust analysis to the past and to a minimally extrapolated short run future. The European Commission, in contrast, exhibits much greater confidence in its ability to predict the future and is thus much more willing to trade off short run consumer benefits against long run welfare losses. In the ideological battle between the past and the future, the past usually wins: better the devil you know than the devil you don’t. I’d be interested in any pointers to recent empirical work on the accuracy of microeconomic predictions.

Note: Cross posted at Antitrust Review. Please post any comments over there.

[tags]antitrust, economics, ideology[/tags]

Comments Require Registration and Login

In the last couple of days, we and other blogs have come under massive comment spam attacks, which Akismet, our spam filter, is apparently unable to block. So for now I have turned on the registration feature for comments. Sorry for the inconvenience!
[tags]spam sucks[/tags]

Remote Controlled Aircraft Security

After having once again been delayed for two hours in Newark, because “TSA had orders to search every third person” (sigh), I am glad to see that someone is thinking about approaches to aircraft security that go beyond the compulsive confiscating of nail clippers. (HT Engadet).

[The innovation comes] in the form of a software platform being developed by a consortium of 30-odd European businesses and research institutes that would make an aircraft’s systems completely unusable in the event of a cockpit breach — control of the plane would be passed to officials on the ground — even if one of the hijackers was among the 1337est of hackers.

Unless, of course, (i) hijackers pry open the cockpit doors with their contraband nail clippers, while (ii) another team breaks into ground control. Sounds like another bad day for Jack Bauer.
[tags]security[/tags]

ABA on Presidential Signing Statement

Here is from the ABA Blue Ribbon Task Force press release:

Presidential signing statements that assert President Bush’s authority to disregard or decline to enforce laws adopted by Congress undermine the rule of law and our constitutional system of separation of powers. … From the inception of the Republic until 2000, Presidents produced fewer than 600 signing statements taking issue with the bills they signed. According to the most recent update, in his one-and-a-half terms so far, President George Walker Bush … has produced more than 800. … President Bush’s signing statements are “ritualistic, mechanical and generally carry no citation of authority or detailed explanation.” Even when “[a] frustrated Congress finally enacted a law requiring the Attorney General to submit to Congress a report of any instance in which that official or any officer of the Department of Justice established or pursued a policy of refraining from enforcing any provision of any federal statute, … this too was subjected to a ritual signing statement insisting on the President’s authority to withhold information whenever he deemed it necessary.”

Marty Lederman offers this insightful analysis.
[tags]ABA, unitary executive[/tags]

David Robinson on DRM, iTunes, and Zune

Check out David Robinson’s post Rethinking DRM Dystopia over at the ever excellent Freedom to Tinker blog. David’s conclusions are relatively similar to my musings about compensating customers for third party lock-in effects.

What are the lessons here? Personally, I feel like I underestimated the power of the market to solve the possible problems raised by DRM. It appears that the “lock in” phenomenon creates a powerful incentive for competitors to invest heavily in acquiring new users, even to the point of buying them out. Microsoft is obviously the most powerful player in the technology field, and perhaps some will argue it is unique in its ability to make this kind of an offer. But I doubt that — if the Zune launch is a success, it will set a powerful precedent that DRM buyouts can be worthwhile. And even Microsoft were unique in its ability to offer a buyout, the result in this case is that we’ll have two solid, competing platforms, each one vertically integrated. It’s no stretch of the imagination to think Apple may respond with a similar offer to lure Zune users to iTunes. Bottom line: Markets are often surprisingly good at sorting out this kind of thing. Technology policy watchers underestimate the power of competition at our peril. It’s easy to see Microsoft or Apple as established firms coasting on their vertically integrated dominance, but the Zune buyout is a powerful reminder that that’s not what it feels like to be in this or most any other business. These firms, even the biggest, best and most dominant, are constantly working hard to outdo one another. Consumers often do very well as a result… even in a world of DRM.

I really like the term “DRM buyout.” Here’s a meme to watch!
[tags]DRM buyout, itunes, music[/tags]

Capitalism, Utopianism, Democracy, and Historical Inevitability

My sketch of a left-libertarian ideal society is based on the belief that markets, as a form of social organization, do more good than harm. For purposes of this argument, I will restrict my definition of “good” to the price, quantity, and the variety of goods and services available to the consumer, and to the rate of technological progress. Note that “goods and services” include not only what’s on the shelf at Wal-Mart (or Dean & DeLuca), but also, for example, education, books, films, newspapers, community networks, internet cafes, tattoo parlors, etc. The “price” of a good is, as always, its opportunity cost, which may or may not be a cash cost. It could also include, for example, the cost of relocation if a local school does not offer the courses that I’m interested in. In any event, a person is better off if he or she has more options practically available to him or her and worse off if that set of options is smaller. Given my naturalistic definition of “good,” the belief that markets do more good than harm is open to empirical testing, and I am willing to defend my claim on those grounds, primarily by way of comparison to other systems of social organization. (This, of course, is a traditional conservative move, but one that I can’t find much fault with).

If markets turn out to produce “good” results in the sense defined above, then a “market-based ethos” is a reasonable normative response to something that works. A “market based ethos” is therefore akin to, say, the “scientific ethos,” as a normative response to an epistemologically privileged way of making claims about reality, compared to, say, intuition or revelation. Therefore, I don’t have a problem with a “market based ethos,” with the caveats outlined in my earlier post (primarily that even in a market based society, a significant number of people will suffer exclusion and failure, and that they have a right to meaningful assistance).

Brian takes my sketch of a left-libertarian society seriously and summarizes it fairly, even charitably, in his response. Yet he questions my starting point (”markets are, on balance, good”), and disagrees with its normative consequence (”a market-based ethos is reasonable and morally unobjectionable”). Here’s Brian’s argument.

[A] market-based society will necessarily have a market-based ethos, and therein, I think, lies the problem. The point of my original post was that so long as a society has a market-based ethos, which necessarily encourages individuals to pursue their economic self-interests, then the sort of corruption that we currently see in our government is inevitable. In a market-based society money=power, or at least the potential to strongly influence those with power. And in a society whose ethos encourages individuals to vigorously pursue their economic interests, those with wealth will use that wealth to influence those in power to adopt policies that will allow them to gain more wealth faster. And that means corporate tax breaks, loopholes that allow companies to incorporate in Bermuda (so that they don’t have to pay taxes at all), cuts in social programs, and in particular the social minimum income (so that companies can hire workers more cheaply), corporate subsidies (really welfare), and so on. Even if the starting point is ideal, the long-term result, in a market-based system, will be massive corporate influence on government policy, and massive harms to the middle and lower classes.

First, I question the inevitability of Brian’s dialectic: self interest leads to inequality in wealth, which leads to unequal access to political power, which leads to the economic, legal, and political exploitation of the middle and lower classes. It’s not that with respect to most issues “corporate America” is on one side and “the middle and lower classes” on the other. In fact, it’s hard to identify what “corporate America” really means. To give just one (highly stylized) example. Every startup company wants to compete. Every successful company wants to forge an oligopoly. And every oligopolist wants to kill the other oligopolists to become a monopolist. Each set of companies (startup, oligopolist, monopolist) would lobby for different and often contradictory government favors, assuming that they choose to lobby at all. My point is obviously not to deny massive corporate influence on government, but merely to question the predictability of the outcomes of that influence. In that context, let me quote one of Brian’s related points:

First, and most obviously, all (or at least nearly all) of [Hanno's] suggestions are opposed by a significant majority of politicians in our country today, in large part due to the fact that they are in the pockets of large corporate donors. This is not a particularly deep objection, though it is a reason to think that perhaps our own political system is so completely controlled by corporate interests that only a massive public uprising can move things in the right direction.

Again, is that really the case? Is the system really rotten to the core? If “a significant majority of politicians” were so completely in the pockets of corporate interests as Brian suggests, how do we explain four of the top five expenditures from the 2007 federal budget, which totals $2.8 trillion:

  • $586.1 billion (+7.0%) – Social Security
  • $466.0 billion (+4.0%) – Defense
  • $394.5 billion (+12.4%) – Medicare
  • $367.0 billion (+2.0%) – Unemployment and welfare
  • $276.4 billion (+2.9%) – Medicaid and other health related

If Brian’s theory was correct, wouldn’t we expect shrinking Social Security, Medicare and welfare budgets? (Of course, one could argue that those budgets should grow faster). And how do we explain the persistence of, say, the Robinson-Patman Act against price discrimination, the Civil Rights Act, the Americans with Disabilities Act? Why are the EPA and the FTC still around? If corporate interests truly dominated politics to the extent that Brian suggests, I would expect us to live in a very different world.

In my view, corporate influence on government is one of the most significant policy problems, but the main effect of that influence, at least so far, has not been a clash between corporations on the one hand and “the middle and lower classes” on the other, but rather governmental waste and inefficiency on a breathtaking scale, contradictory interest-group driven laws and favors to groups with competing interests that make almost everyone worse off. And here’s where I agree (in terms of results, not causes) with Brian: Who’s going to suffer the most as a result of the societal welfare loss from rent seeking? Based on the sources that I have read, there seems to be a strong argument indeed that the real losers, mainly in terms of lost opportunities, have been the lower and the middle classes. Note that I am not complaining about the rich getting richer. I have no problem with wealth. I am, however, strongly objecting to the poor getting poorer or, what’s almost as bad, the poor not getting richer even though they could with better policies in place.

Alright, this post is already way too long, so I will save my second point about Brian’s criticism of “economic self-interest” for a follow-up.
[tags]political philosophy, corruption, public choice[/tags]

A Comment on Brian Berkey’s Essay: Capitalism, Utopianism, and Democracy

The favorite target of free market libertarians is socialism. Socialism, or so the argument goes, cannot work, because a central agency, governing production, doesn’t know who needs how much of what in the absence of price signals. Accurate price signals, in turn, require a free market. This core argument from knowledge, which I find quite persuasive, has a number or corollaries and conditions. First, preferences are subjective and each individual knows better than anyone else what he or she wants. Second, free exchange makes both parties better off, or else there would be no exchange. Third, trade creates value just as much as production does. Fourth, given the focus on the individual, “summing people up” is always deeply suspicious. Fifth, while the reality of scarcity and tradeoffs permeates every aspect of life and we find ourselves woven into impersonal networks of exchange whether we like it or not, a free market economy requires no ideological commitment to the free market. Thus, moral disdain for “the merely economic” is no threat to a free market system. That is not the case in a planned economy, where participation in the joint effort, as defined by the planners, is mandatory. For example, the German poet Wolf Biermann incurred the wrath of the East German government for writing love songs in which the lovers had eyes only for each other. The lovers carved out a sphere of privacy, separated from “the merely economic” of their environment, which was quickly identified as a counterrevolutionary threat. The list goes on, but the argument from knowledge and the first four corollaries are staples of virtually every free market critique of socialism in the spirit of von Hayek and Milton Friedman.

But isn’t the society envisioned by the free market libertarians equally utopian?

Brian Berkey explores that question in his elegant essay Capitalism, Utopianism, and Democracy over at Philosophy from the Left Coast. Here’s the first step of his argument.

Milton Friedman argued that corporations should not attempt to address societal problems because doing so is the job of government. Businesses, he argued, are not qualified to deal with these kinds of problems, and should stick to what they do best, which is making money. And since only a government that is genuinely autonomous can effectively deal with major social problems, it is important that businesses, which are not qualified to handle such problems, stay out of the affairs of government. The implication seems to be that the ideal society, indeed the only sort of society that can hope to adequately deal with pressing social problems, is one in which free market principles prevail and businesses refrain from involving themselves in the affairs of government. But is this sort of society really possible? A society that is driven by free market principles will be one that encourages individuals to do whatever they can to maximize their economic self-interests. And in a capitalist society there will always be some that possess a great deal more wealth than others. And with wealth comes power and influence, or at least the potential to gain power and influence. If we assume that our ideal society will have an ethos that strongly encourages the pursuit of rational (i.e. economic) self-interest, why in the world would we think that the wealthy, including those in charge of large corporations, would refrain from involving themselves in the political process, when doing so would surely be an easy way of ensuring greater profits for their companies (politicians would surely be just as strongly influenced by the ethos as their corporate friends, and therefore susceptible to being bought off). It seems fairly easy to see that the vision of free marketeers who want business out of the affairs of government is thoroughly utopian. If government’s responsibility is to address pressing social problems, rather than to pander to the interests of the corporate class, then it seems that capitalism is fundamentally incompatible with responsible government.

This is a powerful dialectic. The initial freedom that comes with capitalism creates inequalities of wealth. The rich capture the political process and use it to preserve the status quo. As a result, the initial freedom expires and we find ourselves in a world of the rich, by the rich, and for the rich.

Brian’s argument creates particular problems for left-wing libertarians such as myself. I envision a just society as one in which negative individual freedom is the starting point. Patterns of distribution are constantly being reshuffled and disrupted by free markets and technological progress. There is no moral objection to wealth and thus no punitive taxation of it, but – and here’s where the “left-wing” part comes in – there is a moral objection to poverty. Without a certain economic minimum, without a place to live, without access to high-quality education and non-discriminatory credit, for example, participation in a free society is illusory. We thus rely on the government to provide a comprehensive public infrastructure including access to welfare, education, and communication, and the redistributive mechanisms that are underwriting that system. The libertarian in me would want the welfare part of the public infrastructure to be mostly monetary, that is, everyone gets enough cash to participate. And since the freedom that comes with that kind of welfare still permits failure, we should also have a final – now mostly involuntary and paternalistic – safety net that, by providing a bare minimum, shelters those who fail in the free market and are unable to use their welfare entitlements responsibly. Obviously, this left-libertarian ideal relies heavily on a functioning government. It might not work in the event of government capture as described by Brian.

My only response to Brian’s argument is to question the inevitability of government capture to the point that public infrastructure as outlined above becomes unattainable or unsustainable. Government capture is one of the most serious threats to an open society, but there are ways to put checks and balances in place. For example: campaign finance reform, a true majority vote for the office of the President, redrawing of congressional districts to introduce greater political choice, the insistence on keeping the branches of government separated, e.g., by introducing elements of randomness in the selection of public officials and judges, true separation of state and church, media diversity, net neutrality, and universal communication service obligations. None of these measures can in isolation stem the corporate influence on government, but the hope is that in conjunction, they will prevent special interests, including powerful corporate interests, from completely dominating the political process.

Brian makes another point of great interest.

What is perhaps most striking about the articles written by the free marketeers is that, despite containing a great deal of commentary on the role of government, there is no mention of democracy. They clearly emphasize that it is an essential role of government to protect free competition in the marketplace; nowhere do they also claim that it is the role of government to carry out the will of the people. … Their committment to capitalism is prior to their commitment to democracy (this, of course, is not unusual on the American right).

This is clearly an accurate observation. Even though most free market libertarians are committed to the democratic process, that commitment is usually instrumental in nature. Most libertarians value individual freedom higher than democracy. But is that really a shortcoming? The libertarian concern with democracy is rooted in an individualist political philosophy. Any subordination of the individual will under the collective will, as envisioned, for example, by Rousseau, cannot be conceptualized as a realization of freedom from a libertarian standpoint. Freedom, for libertarians, is primarily a negative concept, defined roughly as the absence of arbitrary interference with the realization of an individual’s subjective preferences. As indicated above, libertarians and free marketers are suspicious of any form of “summing people up,” to use David Friedman’s phrase. Of course, a totalitarian way of summing people up under the banner of an official ideology is worse than the democratic summing up of individual votes, but the fear of majoritarian rule, however achieved, persists. That, I submit, is a perfectly reasonable concern, and treating democracy as a means to the end of individual freedom should not discredit a political philosophy on moral grounds.
[tags]political philosophy, capitalism, libertarianism, welfare[/tags]

Price Elasticity

Jonathan Wolff asks a really good question. Scanner data anyone?
[tags]economics, weird stuff[/tags]

Espresso Wins Hands Down

Mark Frauenfelder links to this study of the amount of caffeine contained in popular drinks:

Hershey’s milk chocolate almond bar, 6 oz 25 mg
Espresso, 1-oz shot 40 mg
Brewed tea, 8-oz cup 50 mg
Coca-Cola, 20-oz bottle 57 mg
Red Bull energy drink, 8.3-oz can 80 mg
Excedrin pain reliever, 2 tablets 130 mg
Brewed coffee, 12-oz cup 200 mg
Mountain Dew, 64-oz Double Big Gulp 294 mg

Here’s the list, sorted by caffeine/ounce:

Coffee-1
Espresso wins hands down!
[tags]coffee[/tags]

Stem Cells, Terrorists, and Risk Perception

Mark Garber’s satiric “Stem Cell Compromise” is worth quoting in full:

Seems to me that the perfect compromise that might resolve the stem cell controversy is for the scientific community to agree to do research only on embryos that could possibly mature into terrorists. After all, our president who so emphasizes morality believes there is nothing immoral about torturing persons who are suspected of being terrorists, even in the absence of any legal procedure that even confirms the suspicions are reasonable (much less a legal procedure which convicts them of any crime). Our president who so emphasizes morality also finds nothing immoral about killing innocent civilians and children in military missions that also kill a certain number of terrorists. If we can torture and kill people suspected of terrorism or people who live near people suspected of terrorism, then surely we ought to be allowed to experiment on embryos that we suspect might have become terrorists.

Aside from obvious political motivations for taking inconsistent positions, people’s values, in fact, seem to be relatively undisturbed by the demands of moral universalism. In other words, by and large, we don’t fret too much about the consistency of our moral beliefs across a broad range of issues. To the contrary, it appears that risk perception plays a much greater role in our evaluative response to a normatively relevant situation than reflective moral reasoning. As terrorists are scarier than babies and as we desperately want to believe that what’s morally good is also benign (and vice versa), and what’s morally bad is hazardous (and vice versa), we drop our moral restraints vis-a-vis suspected terrorists and engage in protective moral hysteria whenever (our) babies or children get involved. The inconsistency of moral judgments is augmented by widespread probability neglect, that is, people tend to ignore the improbability of a bad outcome if that outcome has strong negative moral connotations. For example, people are fixated on risks from a terrorist attack, even though they are (by some estimates) about 10,000 times more likely to be run over by a car. Of course, none of that is meant as an excuse for our inconsistent application of moral standards, rather, it reminds us that universalist moral reasoning (of both consequentialist and deontological nature) will always face a steep uphill battle.
[tags]culture, philosophy, moral theory, stem cells[/tags]

Issue Selection for US Presidential Campaigns

In American Vertigo: Traveling America in the Footsteps of Tocqueville Bernard-Henri Levy observes about the American electoral system:

[W]hat is at stake in the remaining [swing] states is persuading the minority of voters who will make the difference and who will inevitably choose based on local, irrelevant, and, especially, contradictory questions. (p.132)

This is intuitively plausible. A rational candidate will focus on those whose votes promise the greatest marginal return. A voter in a committed red or blue state has a zero marginal utility to the candidate. Only those voters count who can literally swing a state. But is it true that only their “local, irrelevant, and … contradictory questions” count? (Let’s assume that when Henri Levy says “irrelevant,” he means contingent.) That’s really an empirical question. How do presidential campaigns select national issues, which, if Henri Levi is correct, are being played for two or three highly localized audiences. Did the 2004 campaign (entirely? predominantly?) reflect the concerns of swing voters in Florida, Ohio, and Pennsylvania? Did both camps spend significantly greater resources polling voters in those areas? And if so, were those local issues representative of what the average voter identified as a concern? I’d be interested in any empirical studies on these issues.
[tags]Henri Levy, American Vertigo[/tags]

Virtual Property and Voluntarism

Suppose you spent the last eight weeks leveling up in a massive multiplayer online game to obtain a particular armor, only to find out that two days later the online game company took away some of the protective effects of that armor. Do you have a legal remedy for the devaluation of your virtual property? Does it matter whether the company discriminates against you personally (e.g., you’re so good in combat that other players have complained and the company decides to impose an handicap on you alone) or whether it adjusts the properties of items with effect inter omnes (e.g., the Starcraft 1.04 patch is still a sore topic for me, because it completely killed my Zerg game). Michael Meehan in a recent paper examines some of these questions, many of which are unchartered legal territory in the US and elsewhere. Michael draws a useful distinction between what happens in the context of a game and what happens to the game itself. As to the latter, he concludes that game companies have no obligation to compensate players for any loss of virtual property if the game is simply terminated.

Most players would expect to play a game and keep virtual property as long as the game is around – not after the company has decided to terminate the game.

In contrast, while the game is up and running, unjust destruction and devaluation of virtual property may give rise to liability. Put differently, Michael proposes that game companies must have legitimate business reasons for devaluation. Balancing the game would probably qualify as a legitimate reason. Taking away my hard-earned armor because I’m too good at melee combat probably wouldn’t. Michael derives the normative standards for evaluating the company’s conduct from a comparison with legal rules involving real-world property, such as the duties of bailees, good cause, good faith, and takings.

In order to get to the virtual property question, one must first find that the EULA is not the last word between the gamer and the company, and Michael raises a series of good questions in that regard. But ultimately, at least in my view, there must be a way for a provider of virtual worlds to conclusively disclaim the creation of and of gamers’ rights in virtual property. Rights and entitlements are mostly questions of justified expectations that the legal system chooses to protect. As long as a provider of virtual worlds does not promise persistence, consistency, or even fairness, as a gamer I can’t just import my real-world sensibilities and expectations. No real-world lawmaker has the normative freedom of a game designer, as “ought always implies can.” Unlike in the real world, the natural laws of virtual games are very much in the hands of the designer. For all intents and purposes, the designer is god, and thus the baseline expectations of the inhabitants of virtual worlds should be guided by voluntarism as the operative theological doctrine.

That said, I am not suggesting that no in-game virtual property rights can be created, to the contrary. Commercial gaming environments compete for players. One critical aspect of that competition may turn out to be the bundle of virtual property rights that a company is offering to its gamers. Some worlds might offer a limited guarantee of persistence, in-game referenda on balancing issues, and (as some already do) official exchange rates between in-game and real world currency. Notably, any significant company-initiated or maintained commercial interface between the real and the virtual world (e.g., the sale of in-game property for real-world cash from the company to the gamer) is likely to transport certain justified expectations of persistence, consistency, and fairness from the real world into the virtual environment. (In contrast, player-to-player trade of in-game items on eBay, for example, should leave in-game expectations unchanged.)
[tags]virtual property, voluntarism[/tags]

Secret Court to Review Secret Program in Secret Proceedings

According to the NYT:

After months of resistance, the White House agreed Thursday to allow a secret intelligence court [the FISA court] to review the legality of the National Security Agency’s program to conduct wiretaps without warrants on Americans suspected of having ties to terrorists. … The aim of the plan, Attorney General Alberto R. Gonzales told reporters, would be to “test the constitutionality” of the program. The plan, brokered over the last three weeks in negotiations between Senator Arlen Specter and senior White House officials, including President Bush himself, would apparently leave the secretive intelligence court free to consider the case in closed proceedings, without the kind of briefs and oral arguments that are usually part of federal court consideration of constitutional issues. The court’s ruling in the matter could also remain secret.

Just so that I get this right: The constitutionality of the secret NSA large-scale surveillance program is to be reviewed by a secret court in secret proceedings with a ruling to remain secret. And we call that what? Judicial review? What ever happened to the principle of open and public adversarial trials as the cornerstone of the American justice system and the currency with which we underwrite the legitimacy of the legal system as a whole? Unless there is a truly compelling reason for spiriting away a constitutional challenge to a potentially unlawful government program from the Article III courts and from public accountability, this “deal” has all the trappings of a dangerous farce, designed to lend further legitimacy to irregular, closed-door, ad hoc proceedings.

UPDATE: Jack Balkin’s analysis of the Bush/Specter deal is a must read. Here’s Jack’s conclusion:

And that curious fact leads us directly to section 801, which, it turns out, is actually the most important part of the bill; the rest is mere camouflage. Section 801 offers nothing less than Congressional imprimatur for the President to go outside of FISA whenever he likes. For section 801 states that “Nothing in this Act shall be construed to limit the constitutional authority of the President to collect intelligence with respect to foreign powers and agents of foreign powers.” This restores the very language that was repealed when FISA was created to constrain and channel the President’s powers. And if you look closely at the bill’s proposed additions to section 109 of FISA, you will see that FISA would now prohibit electronic surveillance except as authorized by statute “or under the Constitution.” Similarly, 18 U.S.C. 2511(2)(e) used to say that FISA was the exclusive means by which electronic surveillance was legally authorized. The Specter bill changes that to read that electronic surveillance is authorized “under the constitutional authority of the executive or the Foreign Intelligence Surveillance Act of 1978.” Get the idea? The President can always do an end run around any procedures that FISA offers as long as he claims inherent authority under Article II. If Specter’s bill passes, all of FISA’s limitations and procedural safeguards won’t be worth the paper they are written on. Specter will have written the Administration’s Article II on steroids theory into law! … Barely two weeks after Hamdan, which appeared to be the most important separation of powers decision in our generation, the Executive is about to get back everything it lost in that decision, and more. In Hamdan, the Supreme Court gave the ball to Congress, hoping for a bit of oversight, and Senator Specter has just punted.

[tags]fisa, civil liberties[/tags]

New Podcast Fiction by Cory Doctorow

Cory Doctorow, writer, activist, and blogger extraordinaire, has posted the final installment of his new short story “I, Row-Boat” on Craphound. It’s about a small tourist boat with vastly overpowered computing resources, searching for reasons not to terminate its state of self-awareness and sentience in a world that humans have largely left behind. In its search for meaning, the boat delves into various theological disputes with other AIs, humans, and an uplifted, sentient reef. These conceptual pieces are hard to pull off, but Cory’s story is smart, funny, and moving, and it didn’t leave me wishing for an essay instead of a story. Another somewhat parallel story is is Visit the Sins. Here, Cory discusses the value of self-awareness to the self and to others, which makes for a very intelligent treatment of the philosophical being for others problem of selfhood and identity.
[tags]sf, writing, doctorow[/tags]

Data Mining, Terrorism, Statistics, and Paranoia

Floyd Rudmin, Professor of Psychology at the University of Tromso (Norway), provides an interesting argument for why the NSA’s large-scale data mining operations are extremely unlikely to uncover terrorists, unless we assume a very high base rate of terrorists. (Hat tip to Bruce Schneier.) According to Rudmin:

The US Census shows that there are about 300 million people living in the USA. Suppose that there are 1,000 terrorists there as well, which is probably a high estimate. The base-rate would be 1 terrorist per 300,000 people. In percentages, that is .00033%, which is way less than 1%. Suppose that NSA surveillance has an accuracy rate of .40, which means that 40% of real terrorists in the USA will be identified by NSA’s monitoring of everyone’s email and phone calls. This is probably a high estimate, considering that terrorists are doing their best to avoid detection. There is no evidence thus far that NSA has been so successful at finding terrorists. And suppose NSA’s misidentification rate is .0001, which means that .01% of innocent people will be misidentified as terrorists, at least until they are investigated, detained and interrogated. Note that .01% of the US population is 30,000 people. With these suppositions, then the probability that people are terrorists given that NSA’s system of surveillance identifies them as terrorists is only p=0.0132, which is near zero, very far from one. Ergo, NSA’s surveillance system is useless for finding terrorists.

If the odds are that low, why would anyone engage in what can only be called an exercise in futility? Leaving possible non-security related goals aside (e.g., establishing a surveillance infrastructure to monitor various groups of non-terrorist undesirables), Rudmin gives the following answer:

Mass surveillance of the entire population is logically sensible only if there is a higher base-rate. … The whole NSA domestic spying program will seem to work well, will seem logical and possible, if you are paranoid. Instead of presuming there are 1,000 terrorists in the USA, presume there are 1 million terrorists. Americans have gone paranoid before, for example, during the McCarthyism era of the 1950s. Imagining a million terrorists in America puts the base-rate at .00333, and now the probability that a person is a terrorist given that NSA’s system identifies them is p=.99, which is near certainty. But only if you are paranoid. If NSA’s surveillance requires a presumption of a million terrorists, and if in fact there are only 100 or only 10, then a lot of innocent people are going to be misidentified and confidently mislabeled as terrorists.

Rudmin’s theory fits the known facts surprisingly well, without requiring us to assume any form of large-scale conspiracy or “Wag the Dog”-type motivations. Institutions charged with protecting the country, any country, from attack have a long history of overestimating threats. Risk perception is largely shaped by someone’s social and institutional environment and only loosely correlated to “actual risk,” assuming that there is such a thing as an objective measure of risk. So it is not unreasonable to assume that the NSA is “paranoid,” in Rudmin’s terms, or as a result of cognitive dissonance avoidance, is likely to assume a higher-than-warranted base-rate. At the same time, we are seeing increased evidence of innocent people getting swept up in the NSA’s surveillance efforts. In other words, the government’s approach is over-inclusive and leads to false positives, which is precisely what we would expect as a result of a higher-than-warranted base-rate.

There are a couple of important issues, however, that Rudmin’s analysis doesn’t address. First, is it necessarily true that 30,000 false positives make a surveillance system “useless for finding terrorists?” Comparing that to a situation that I know from experience, large-scale electronic discovery, a document review platform that reliably provided me with 30,000 potentially responsive documents out of a universe of 300 million would be far from useless. For a first-pass review, that’s actually very good. What really counts is what happens next, that is, how the government goes about conducting its further investigation of the 30,000 “potential terrorists.” If those can be whittled down to, say, 3,000 fairly quickly and with minimally intrusive means (e.g., research of additional publicly available or pre-existing, lawfully obtained government records), then we’re probably looking at a fairly effective system. Of course, effectiveness alone doesn’t answer the underlying normative question whether the loss in civil liberties from scanning the records of an entire population is worth the gain of 3,000 leads. It doesn’t answer the question if those leads could not have been obtained by less intrusive and more targeted means, in particular considering the potential for abuse that is inherent in large-scale, vacuum-cleaner surveillance. I understand that these considerations are beyond the scope of Rudmin’s article, but their omission makes his claim less persuasive.
[tags]surveillance, NSA, security[/tags]

Zidane’s Faustian Bargain?

This World Cup final will be remembered for the fall of Zidane. It was as if the price of some terrible Faustian bargain, “give me greatness, and take from me whatever you want,” had come due. Right when Zidane was about to join the greatest of the great, the likes of Pele and Beckenbauer, he had to pay the price. First, the header that had to be the winning goal (did he know what was happening to him in that moment?), and then the snap: the pointless, casually violent head-butt before the eyes of a billion fans, most of whom loved him and wanted him to be among the immortals, no matter who would have won the final. They say that football is the game of great emotions. It is.
[tags]football, zidane[/tags]

The Great Books Collection

Check out this collection of about 240 classic authors and their works. I know nothing about the politics behind the Access Foundation, but their mission statement sounds quite sensible to me.

ACCESS FOUNDATION holds that time spent reading the Great Books is time well spent. Great books lists are not meant to be exclusive of any tradition or culture, but rather form a foundation of knowledge on which to stand. Reading the great books allays the “busyness” of modern life; encourages self-examination, increases reflection, and provokes intellectual curiosity.

The list sure includes some of my favorites.
[tags]books, canon[/tags]

Microsoft Takes on Music Lock-In

According to Endgadget:

Microsoft’s new portable audio and video player will have a screen that’s “bigger than that of the iPod video” (which isn’t really saying much) and built-in WiFi … To attract current iPod users Microsoft is going to let you download for free any songs you’ve already bought from the iTunes Music Store. They’ll actually scan iTunes for purchased tracks and then automatically add those to your account. Microsoft will still have to pay the rights-holders for the songs, but they believe it’ll be worth it to acquire converts to their new player.

Lock-in effects provide critical competitive advantages to digital products. Some of the most successful companies selling digital products achieve and maintain lock-ins with a combination of technology (DRM, proprietary interfaces), laws protecting protective technologies (DMCA), and multiple layers of IP protection (patents, copyrights, trademarks, trade secrets, license agreements). The main technological threats to locked-in content have so far been open standards (e.g., mp3). Microsoft’s announcement, for the first time as far as I can tell, shows another way: paid migration of content from one DRM regime to another. Company A is essentially offering to internalize the switching costs that company B, through a particular combination of technology and law, imposes on its users. That cost is equal to the market power held by firm B. Microsoft’s move could spark inter-DRM (software/hardware/license) competition on a large scale. If nothing else, a Microsoft switch (back?) campaign should provide us with a fascinating natural experiment, quantifying the monetary value of lock-in effects. If the migration results in the duplication of an existing song library, then there’s also a consumer benefit in the form of an insurance effect. Access to content locked into DRM-B depends on the continued existence of a software/hardware/license combination provided by the DRM-B owner. Having the same content locked into DRM-A provides at least another avenue of access.

What gets me really excited, though, is the combination of a music player and WiFi. Suppose that all WiFi enabled players within a certain radius could connect to each other and swap songs based on user-defined preferences. For example, I could ask to receive the most popular tunes around me (or the least popular, on a contrarian setting, or anything in between, maybe based on a Pandora-type indexing system). The number of songs that I can receive would depend on the number of purchased songs that I choose to share, providing me, of course, with an incentive to purchase more songs. For purposes of protecting the business model, the songs that I receive via WiFi from others cannot be downloaded from my player to the computer, but they can be purchased or unlocked at a discount. Imagine delving into a new city with such a device, or just talking a long walk from Battery Park to Columbia. Each neighborhood would have its own sound.

NOTE: Cross-posted at Antitrust Review.

[tags]lock-in, intellectual property, ipod, microsoft[/tags]

Proposed Rules on Lawyer Advertising Threaten New York’s Legal Bloggers

The New York court system is currently revising its rules for lawyer advertising. Here are some of the proposed changes:

  • Expansion of rules to cover computer and Internet-based advertising and solicitation, including restrictions on websites and e-mail, and bans on “pop-up” ads and chat-room solicitation.
  • Ban on using nicknames, mottos or trade names that suggest an ability to obtain results.
  • Ban on depicting the use of a courtroom or courthouse.
  • Requirements to file all advertisements for legal services, including radio and television ads, with the attorney disciplinary committees for review, and to translate all foreign-language ads into English before filing.

These proposals are ill considered. What’s wrong with using pop up windows? Anytime I click on a link on the Supreme Court’s website to view a slip opinion, a new window opens (i.e., “pops up”), which, if done by a New York lawyer, would violate the proposed rules. In his draft letter to the Office of Court Administration, Joshua Stein observes:

As a particularly ironic example, the New York Unified Court System … uses pop-up window technology to display the Rules themselves. If any web user tries to view the Rules with their pop-up blocker on, they won’t be able to, because the Rules appear in a new browser screen. Therefore, when I wanted to view the Rules on the Court System’s website, I had to tell my pop-up blocker that this particular pop-up window was okay.

Of course, I understand that this is not what the rules intend to prevent. However, that’s what the rules say. And so, if enacted, the burden would be on me to explain that the rules can’t possibly mean what they say. But why restrict lawyer web design at all? As long as the information is truthful, why shouldn’t New York lawyers have the right to annoy prospective clients with pop ups? And what in the world is wrong with using a courthouse as a backdrop? The courthouse is a symbol of justice just as much as a gavel or the half-naked, blindfolded Justitia with her scales. In other words: Gavel = GOOD. Blindfolded, half-naked goddess with scales = GOOD. Courthouse = BAD. Please!

The most glaring problem of the proposed rules, however, is the definition of advertising, which brings online communication under the rules and triggers, among other things, the onerous recordkeeping and filing requirements. Here is the definition:

Section 1200.1(k) “Advertisement” means any public communication made by or on behalf of a lawyer or law firm about a lawyer or law firm, or about a lawyer’s or law firm’s services.”

Let’s see. Suppose I wrote on a blog that “Dershowitz clearly won/lost/tied his last debate with Chomsky.” That’s a public communication (= blog), by a lawyer (= me), about a lawyer (= Dershowitz). Under the proposed rules, we’re looking at an “advertisement,” and I have to file it with the attorney disciplinary committee and have to keep a record of it. Obviously an absurd (and plainly unconstitutional) result. Some have pointed out, sensibly, that the proposed rule really means:

Section 1200.1(k) “Advertisement” means any public communication made by or on behalf of a lawyer or law firm about the same lawyer or law firm, or about the same lawyer’s or law firm’s services.”

That takes care of my example. But what if Dershowitz was in any way associated with my law firm? (He is not, at least not as far as I know.) In that case, the sensible “same lawyer” reading would no longer save me from the reach of the proposed rules. Another example. Suppose I claim on a blog that: “The criminal justice system is biased against minorities.” That’s public communication by a lawyer about a serious problem that “the same law firm,” through its pro bono program, happens to be involved in. Again, under the proposed rules, I’m required to file a copy with the disciplinary committee and then to retain records. Some readers of the proposed rules have argued that such statements are not sufficiently tied to the “law firm’s services.” Fair point. But what if I write: “The criminal justice system is biased against minorities, as I have witnessed on more than one occasion in my own practice.” Now that’s clearly a public communication by a lawyer about that same lawyer’s services, and thus subject to the rules.

In their current form, the rules are unacceptable. The restrictions imposed on New York lawyers’ non-commercial speech are sweeping and the chilling effects on legal bloggers are dramatic. The only way to fix the rules (if they can be fixed) is to narrowly define lawyer advertising and, in addition, to specifically exempt all speech that is not primarily aimed at soliciting new client business. At the very least, Section 1200.1(k) should be modified to include an intent criterion.

“Advertisement” means any public communication made by or on behalf of a lawyer or law firm about the same lawyer or law firm, or about the same lawyer’s or law firm’s services, aimed primarily at soliciting new client business.

Given the topic, let me restate that, as with everything on this blog, this post is the author’s personal opinion only.

NOTE: This entry has been cross-posted at the Antitrust Review.
[tags]lawyers, advertising, free speech[/tags]

NYC2123

The final installment of Paco and Chad Allen’s graphic novel NYC2123 Dayender is available for download. Another very neat project released under a Creative Commons license. Check out the blog for some third party mashups, translations, and the artists’ tutorial on how they blended storyboarding, acting, photography, and digital illustration to come up with the distinctive, minimalist black & white drawings.
[tags]NYC2123, graphic novel, creative commons[/tags]

Is there Such a Thing as the Western Culture?

Is there such a thing as the Western culture and, correspondingly, the Western identity? If so, then it is characterized by enormous internal diversity and conflict at least since the 16th Century. Here is just a brief impressionistic sketch of some of what surely goes into the broth of Western culture (and what follows is by no means meant to be exhaustive, nor does it follow any particular chronology): Universalism, all sorts of particularisms, the Catholic Church, Luther, and Voltaire. The natural philosophers and the birth of science and secularism. Rationalism and empiricism. The invention of capitalism and socialism, the birth of the nation state, of democracy, constitutionalism, and fascism. The kicking off of a succession of information revolutions from the printing press to the telegraph to the Internet. Internal warfare to the brink of extinction, the (always devastating) crusades for spiritual, intellectual, or ethnic purity, and the incrementalist approaches of the realists, along with tolerance and relativism. External warfare, ever greater mastery of applying organized violence on a massive scale, colonization, propaganda, the League of Nations, universal suffrage, emancipation, and the Universal Declaration of Human Rights. The role of the cities and of commerce in bringing down the feudal system, and the universities as the fermenters of new, radical ideas. The dualist denial of sensuality and the invention of romantic love. That’s the wonderful, murderous, self-contradictory dynamism of the West. This is a different picture of the West than the one that cultural conservatives (or progressives, for that matter) are painting. Western identity is not primarily defined by a certain set of core values (even though it would be nice to think so), but by its constant unrest and ferment. And so it seems to me that not core values and enlightenment but the constant struggle between the conflicting forces fully unleashed and accelerated by enlightenment (and the resulting denial of of both the comforts of particularism and of universalism) might outline the contours of a modern Western identity.
[tags]Western culture, identity[/tags]

Fantastic Meta-Review Site for This Year’s Hugo Awards

This might be slightly off-topic, but if you are at all interested in contemporary science fiction, check out Nicholas Whyte’s amazing meta review site for all entries to this year’s Hugo award. Great job, Nicholas! I am thrilled to see that more and more authors now truly embrace open publishing. Most of this year’s entries are linked for free download. A few authors have been very successful in brand building, using free distribution. Cory Doctorow comes to mind, and so does Scott Sigler with his free book-length podcast. Involving the community in the creative process is certainly one of the more exciting developments of late.
[tags]Hugo, science fiction[/tags]

Legal Reasoning in Civil- and Common Law Traditions

The basic structure of legal reasoning is identical in common and civil law systems. The lawyer or the judge is confronted with a set of facts F having the properties f1…fn and a request for relief R. The question is whether R can be granted under the law given F, or put differently, whether there is a right to R given F, specifically, whether f1…fn fulfill the elements E of a norm N that orders the relief R. Those are the elements of legal reasoning: facts and norms, legal elements and remedies.

How does a lawyer go about answering the question: Can R can be granted based on N given F? It helps to understand first what kind of question this is. Norm N has elements e1…en. If e1…en are matched by the facts f1…fn, then the norm orders or authorizes remedy R. (The concept of remedy is used broadly in the sense of legal consequence or Rechtsfolge.) Thus, the question is not factual (”Are f1…fn true?” That is a jury question.), nor is it purely normative (”Should R be attached to F?”). Rather, it is a question of fit, of analogy, of similarity, not unlike an aesthetic judgment: “Is F a case of N? Are the specific facts of the case (F) adequately described by the general rule N?”

To answer the question whether F is a case of N, lawyers disassemble F into its distinctive elements (distinctive with respect to the elements of N) f1…fn and N into its distinctive sub-elements e1…en (distinctive with respect to F). Then, the search for precedent begins. A precedent is an argument for analogy. It goes like this: “In a prior case where the facts Fp were sufficiently similar to the facts of our case F, a (higher) court applied norm N and granted remedy R. Consequently, this court should do the same, and apply N to F and grant R.” A good lawyer spends most of his or her energy breaking down F into its elements f1…fn and Fp, the facts of the precedent, into fp1…fpn in order to explain why both sets of facts are similar, taking into account the purpose of the common normative context N. In other words, only in clear cases would a lawyer argue directly that this court ought to subsume F under E, because that would be asking for a new normative pronouncement. Usually, a lawyer would choose the more roundabout way of arguing similarity between two sets of facts, because it simplifies the job of the court. If the facts are shown to be sufficiently similar, the court does not have to make a new legal pronouncement (”E applies to F”). Rather, the court can simply restate a prior legal pronouncement: “In a previous case, E applied to Fp, and since F is so similar to Fp, that same rule applies to F.”

In this process lies one of the key differences between the common and the civil law traditions. Civil lawyers argue that F should be subsumed under E; each case is a request for a new pronouncement of the law. Common lawyers argue that F is similar to Fp, and that an old pronouncement of the law does in fact cover the case at bar; most “new” cases are little more than trackbacks to old cases.

Is there a difference in substance? Not really, because the underlying question remains the same: “Can F be subsumed under N, yes or no?” The difference lies in the currency that the legal discourse assigns to certain types of arguments. That difference in persuasive value informs the process of legal writing and research.

  1. A typical civil law argument uses F as the starting point for rapid abstraction into high-level normative categories, and then, using deductive rhetoric, proceeds to unfold ever more detailed sub-categories (which have been developed by past decisions and scholarly commentary) until it identifies F as an instance of a particular normative sub-category. Consequently, civil law arguments tend to place great value on systematic coherence.
  2. A typical common law argument only generalizes the facts of F to the extent necessary for a comparison with Fp. Anything beyond that point serves no clear purpose.

Since (1) has been repeated over and over in a civil law jurisdiction, court decisions have explained the analytical framework or dogmatic structure of the law in great detail. Civil law jurisprudence is “thick” with respect to categories and normative abstractions. In common law jurisdictions, courts tend to exercise restraint and only decide what is necessary to apply N to F. Thus, common law jurisprudence is more “horizontal” and tends to be weary of generalizations. Common law is “thick” with respect to the factual properties of past cases, providing a rich reservoir for comparison. Not surprisingly, the discussion of facts in US opinions is much more detailed than it is in comparable German opinions, and US readers of German digests (e.g., the case reports in the NJW), are often shocked to find that the editors omit the facts.

Does that mean that the common law has no place for dogmatics and artfully crafted normative categories? Not at all. But while civil lawyers tend to deal with the facts in the back of the house and proudly display the analytics to the world, common lawyers deal with the analytics in the basement and present a primarily factually compelling narrative to the world. The locus of dogmatic jurisprudence in the US is legal research. Novice researchers never leave the level of comparing F to Fp. Expert researchers are dogmatically savvy, they find Fp by generalizing F and then following a deductive pattern, much like a civil lawyer would. But unlike the civil lawyer, common lawyers don’t usually make the high-level dogmatic categories a part of their legal writing.
[tags]legal reasoning, civil law, common law[/tags]

Library Thing Looks Like a Winner

I just discovered Library Thing, which is a community-enabled book catalog. I’ve tried a number of times to catalog my own book collection but never got very far, mainly because the point of making a catalog of my books for myself proved elusive. (The assumption being that if I can’t remember a book that I’ve read, chances are that it was forgettable.) Library Thing, in contrast, lets me create a catalog of my books, including tags and reviews, for others, and it lets me view other users’ book lists. Browsing some other user’s book collection is, of course, highly addictive in just the same, slightly indecent way that browsing someone else’s physical bookshelf is. Add some some social networking code to Library Thing, and it could be one of these “obvious” applications, that everyone knew they were waiting for when they first saw it.
[tags]library thing, web 2.0[/tags]

The Connection between Law and Morality

The connection between law and morality – or the lack thereof – is the problem of legal philosophy. The basic positions are simple. Positivists claim that there is no necessary connection between law and morality (the separation thesis), and non-positivists claim that there is (the connection thesis). For positivists, the definition of law only includes two elements: “social efficacy” and “proper promulgation.” Non-positivists add morally “substantive correctness” or “justice” as a necessary third element. The nomenclature, which is based on Robert Alexy’s work, should not distract from the substance of this rather uncontroversial conceptual framework. Law requires some measure of obedience and enforcement in the event of disobedience (social efficacy), it requires adherence to some generative procedures (proper promulgation), and it may or may not require some minimal moral content (substantive correctness/justice).

The magic, of course, is in the mix. I am a reluctant non-positivist, and in that, my position is similar to that of Gustav Radbruch and Robert Alexy. As a non-positivist, I subscribe to the connection thesis, that is, I claim that at some point immoral laws lose their quality as law and are no longer binding within the legal system. A court, asked to apply a morally invalid law, would be legally required to disregard the invalid law. As a reluctant non-positivist, I require a rather extreme degree of injustice for a law to be invalid. To put it simply, immoral and unjust laws are valid. Only extremely immoral and unjust laws are not.

This position, despite its problems and weaknesses (to name the most obvious: what are the criteria for extreme injustice), has one overriding benefit: it is eminently practical for the legal system. By and large, the legal system retains its independence from the moral system, which is a requirement for the operation of a modern, functionally differentiated society. (Hence my defense of a particular breed of formalism.) But in extreme situations, courts are not legally required to enforce extremely unjust legislative commands. With rare exceptions, fortunately, there is no need to invalidate laws directly on grounds of justice, because most extremely unjust laws are also unconstitutional. But from time to time there are extremely unjust laws that constitutional doctrine fails to invalidate. I discussed one particularly egregious example in a previous post. In such cases, the courts are not legally bound to follow an extremely unjust law, because – from my non-positivist point of view – extremely unjust law is not law.
[tags]law, morality, Radbruch, Alexy[/tags]

Two Hundred Years in Prison for the Possession of Child Pornography: Enemy Jurisprudence in Arizona

In Arizona v. Berger, the defendant, a 52 year old high school teacher with no criminal record was found to be in the possession of 20 pictures of child pornography, which he had downloaded for free from various websites. The trial court imposed 20 ten-year sentences, to be served consecutively, without the possibility of pardon or early release. The Arizona Supreme Court upheld the sentence, finding that it did not violate the Eighth Amendment of the Constitution, according to which “[e]xcessive bail shall not be required, nor excessive fines imposed, nor cruel and unusual punishments inflicted.” The Arizona Supreme Court concluded:

In light of the legislature’s intent to deter and punish those who participate in the child pornography industry, and Berger’s commission of twenty separate offenses, we hold that the twenty consecutive ten-year sentences are not grossly disproportionate to his crimes.

Justice Berch captures the essence of the case in her dissent as follows:

Berger was sentenced to 200 years – more than two and one-half lifetimes, from birth to death – for possessing twenty lewd and obscene photographs.

I would never have thought that the following sentence could be considered controversial in a civilized society: It is morally and legally wrong to condemn a non-violent first-time offender to death in prison, solely for the possession (not the purchase, not the commission) of certain images. From a moral point of view, violent responses to undesirable behavior should be limited by the harm principle. Unless an offender’s action harms someone else in some reasonably direct way, no violent response, such as life imprisonment, is justifiable. From a legal point of view, the constitutional question is whether the government under the Constitution has the power to throw a first-time non-violent offender in prison for the rest of his or her life solely for the possession of certain contraband images. To be clear, there are valid reasons to criminally punish child molesters and those who produce, commission, and fund child pornography. But Berger is no such case. Berger is a case about life-long imprisonment for the mere possession of disfavored content. Free societies should not grant their governments the power to destroy someone’s life just for looking at pictures – no matter what those pictures show. It is all the more depressing that the Berger case has hardly made a ripple in the press or the blogosphere (with some exceptions).

The Berger case is one of the latest examples of enemy jurisprudence, of moral wrath using the legal system, and with it the government’s monopoly on the exercise of lawful violence, to destroy the lives of undesirables. The decision in Berger cannot be rationalized with arguments from traditional consequentialist or retributive theories of punishment, as it violates every requirement of proportionality. As the dissent points out:

Second degree murder, for example, like possession of child pornography, also carries a minimum sentence of ten years, but a term imposed for a murder may be served concurrently with sentences imposed for other crimes. Similarly, the minimum sentence for possession of an image of child pornography is longer than the presumptive sentence for rape or aggravated assault. A presumptive sentence for possession of two images of child pornography (thirty-four years) is harsher than the sentences for second degree murder or sexual assault of a child under twelve (twenty years). [p.38; citations omitted.]

The sentence in Berger is largely expressive conduct. It uses law as a means to display moral outrage. It is a celebration of moral hatred, as aptly described in the opening chapter of Michel Foucault’s Discipline and Punish. A free society under the rule of law critically depends on the separation of the legal and the moral system. The code of the moral system is right/wrong. The code of the legal system is lawful/unlawful. By incorporating notions of morality, the law has transformed them into legal categories. That transformation of moral into legal categories is of particular significance in the context of criminal law. Moral categories tend to be absolute. Legal categories never are. In the criminal law context, the law does not only capture a society’s sense of moral condemnation, but also and more importantly for a free society, it imposes limits on what a government can do to the offender. These limits are the essential contribution of the law in the process of punishment. And in cases like Berger, these limits have all but disappeared. In a recent article for the Buffalo Criminal Law Review, I wrote:

Another requirement for justifiable punishment is that the criminal must not be expelled from society into a natural state. “Punishment acknowledges the persistence of the criminal’s role as a citizen: He will not be excused from his responsibility for society” (95). This requirement of institutional recognition as the flip side of the individual’s inability to unilaterally renounce the bounds of society stands in the way of “enemy jurisprudence,” which is a troubling consequence of most contractual and purely interpersonal theories of recognition.

The Berger case is a vivid illustration of that point. Here, the offender was technically not punished, if we require punishment to be a meaningful intra-societal answer to the offense. Rather, the boundaries of society have been redrawn so as to exclude the offender. Ejected from society into a natural state, society is free to wage war, to lash out and crush the offender, unrestrained by considerations of proportionality. Justice Berch clearly felt a similar unease with the majority’s decision, when she wrote:

[S]entences must not only reflect the seriousness of the offense and deter the defendant and others from committing future crimes, they should also promote respect for law. … We are asked … to determine whether in this case, 200 years is just punishment for a defendant who possessed child pornography, but directly harmed no one. An objective examination of the 200-year sentence reveals that it far exceeds the sentence imposed for similar crimes in any jurisdiction and exceeds the penalties regularly imposed in Arizona for crimes that result in serious bodily injury or even death to victims. The sentence provides no opportunity for rehabilitation and provides no second chance. Instead, it imposes on the taxpayers the burden of supporting the defendant for the rest of his life. Such a sentence seems incompatible with “evolving standards of decency that mark the progress of a maturing society.” [p.44, emphasis added].

Gustav Radbruch wrote in an influential 1946 article:

The conflict between justice and legal certainty may well be resolved in this way: The positive law, secured by legislation and power, takes precedence even when its content is unjust and fails to benefit the people, unless the conflict between statute and justice reaches such an intolerable degree that the statute, as “flawed law”, must yield to justice.

The Arizona statute pursuant to which Berger was thrown in jail for 200 years for the possession of 20 contraband images is such an extremely unjust law, a law that was passed to express moral outrage, but not to promote justice. As such, it is invalid.

[tags]Arizona v. Berger, child pornography, criminal law, punishment, Radbruch[/tags]

Some Observations About Toronto: People and Spaces

I just got back from a brief vacation to Toronto, which is a great and paradoxical place, where a population from an utopian future has somehow been dropped into an urban environment from a vaguely dystopian past. Walking along Queen Street provides no less than a glimpse into a hopeful future for humanity. I have never seen more biracial couples anywhere, including a significant number of non-white male / white female pairings. Groups of teenagers similarly did not seem to be divided along racial lines. And while differences in wealth are apparent, as one would expect in a free society, desperate poverty, New York style, seemed to be the rare exception. That’s the utopian part. Much of the city’s architecture, in sharp contrast, is outright scary in its intentional uniformity. It is beyond me how anyone could ever have thought that vast expanses of concrete would make for inviting communal gathering spaces. The waterfront looks like the concrete coast between Malaga and Gibraltar with a hint of 1980s East Germany thrown in. And the concrete cancer has metastasized deep into the downtown area. The much-hyped Bloor Street shopping area, for example, is a souped-up version of Ludwigshafen (which is not a good thing). The concrete architecture somehow feels sinister because it is obviously purposeful, and because it so starkly contrasts with the diverse population. But maybe that’s a hopeful story after all, as planning for uniformity has been defeated by an evolution of variety.

[tags]Toronto, travel[/tags]

The Ethics of Competition

Is economic competition morally defensible? It is to Johnathan Wolff’s credit that he asks this question in his paper The Ethics of Competition, given how much of our social interactions are driven by, depend upon and support economic competition.

When Tesco opens its new supermarket at the end of my road, it will put many local traders out of business. What is the difference between that and theft or arson?

Economists would point out that loss of patronage is merely a pecuniary externality. What the local traders lose by having to lower their prices their consumers gain. Competition leads to a redistribution of wealth, and since the local traders have no greater normative entitlement to wealth than the consumers (or Tesco for that matter), the change in the pattern of wealth distribution is morally neutral. Moreover, or so the argument goes, competition is likely to increase total welfare by forcing both local traders and Tesco to provide better value to their customers.
Wolff concedes the point that there are strong consequentialist justifications for economic competition, and so he turns his attention to non-instrumental justifications, which he finds unconvincing.

One argument made all too often is that competitive free trade is required by a proper respect for liberty. Anti-competitive situations are those in which certain people are prevented from doing something they want to do and this, so it is said, reduces their liberty. Therefore freedom requires free competition. This argument, however, is seriously flawed. Few claim we should have the liberty to harm each other. It is not a restriction on my (legitimate) liberty if I am prohibited from burning down your business premises. Yet harm suffered in economic competition can be just as serious. What we want to know is why one of these harms is permissible and the other not. A simple appeal to liberty cannot possibly help.

This argument itself is seriously flawed, because liberty, from a rights-based perspective, is not equivalent to simple freedom of action. Rather, it is rooted in a concept of autonomy or self-governance. If my store is put out of business by arson, I not only lose freedom of action but also autonomy. If my store is put out of business by lawful competition, I lose freedom of action but my autonomy remains unaffected. From a rights-based perspective, that’s a crucial difference. But is the distinction plausible? One morally important feature of competition that Wolff ignores is that most economic competition is competition for voluntary cooperation. In the absence of violence and coercion, the local trader earns his profits by enticing consumers to cooperate, that is, to enter into a contract with him. The trader’s gain depends on his continued ability to offer his customers a good deal, relative to all the other potential deals available to them. Thus, the trader’s enjoyment of profits (which, we have to assume are a condition of his keeping the store) depends on a series of free choices made by his customers. On grounds of autonomy, the trader has no right to require customers to contract with him. If the customers freely decide to buy at Tesco’s, they do not violate the trader’s autonomy. So while the trader loses his profits, no one’s autonomy or free choice to cooperate has been abridged. In contrast, if someone burns down the trader’s shop, he loses his property against his will. His continued enjoyment of the store in that respect is not based on the voluntary cooperation of others, unlike the trader’s expectation of profits from operating the store. It seems to me that therein lies a meaningful moral difference, which can be explained within the framework of a rights-based theory. I therefore don’t share Wolff’s pessimism in justifying economic competition on non-consequentialist grounds.

[tags]Wolff, competition, economics, consequentialism[/tags]

Ben Nelson on Consequentialism

Ben Nelson left the following thoughtful comment to my previous post:

My point in the previous post was that there is very little disagreement between consequentialists and deontologists. In it, I had argued on the basis of a certain story about how rights arise. In this post, I’ll try to solidify deontology as compatible with one kind of consequentialism. To anticipate: hard-core deontologists may be entirely and comfortably cast as satisficing consequentialists.

First: a taxonomy. We can separate between two kinds of consequentialism: ethical and psychological. I take it for granted that psychological consequentialism is correct: that is to say, the thesis that the moral value of a thing arises out of our conscious and subconscious expectation of certain consequences which arise out of it. Ethical consequentialism, which is the more common meaning of “consequentialism”, may be understood as the doctrine which tells us that the right thing to do in a particular situation is dictated by a consideration of good consequences. It, in turn, comes in optimizing and satisficing varieties (though its associations with utilitarianism have created a habit of the doctrine being tied to optimizing consequences, as with the work of Brink etc.); where the optimizer is constantly striving to maximize some good, while the satisficer is happy after a certain minimal threshold is met.

The analysis of morality involves at least two categories: fundamental norms (categorical imperative, principle of utility, etc), and mid-level principles (prime facie duties). Fundamental norms straddle a borderline between the general field of abstract ethics (which provide intelligible ultimate rules to follow) and that of meta-ethics (which try to explain the intuitions, semantics, nature of world, etc behind the f. norms).

Next: an argument. Both varieties of consequentialism are by-and-large just explanatory meta-ethical doctrines which describe the genesis of moral systems in all of the most plausible of their forms. So it isn’t fair to ask the doctrine to have much normative power. While it may have some moral force to it, it is a limited force. Most of the labor that it does is in the field of meta-ethics.

To see what I mean, take one of the usual trolley-tracks examples, where the operator of a runaway train must decide whether to kill one pedestrian to save five others or not. Consequentialism provides zero guidance on what to do; it only provides a meek framework for analysis. A satisficing consequentialist, Stan, may believe he must never kill, because being in any way involved in the ending of a life is a moral stain; and Stan values the good will, and respect for persons. In which case, the most satisfactory condition for Stan would be if he did not kill a single person. Either way he chooses, he cannot fulfill his duties; no moral guidance can be provided. In a completely different vein, a morally pathological optimizing consequentialist, Opelia, might consider only the wellbeing of flowers to be of moral importance, and so constantly strive to make the world safer for flowers; and in the process, kill all humans for fertilizer. These are just two examples which show how consequentialism alone is not, and cannot be, clear.

It is true that utilitarianism and some kinds of ethical consequentialism may deliver a kind of moral clarity on the goals of the situation. However, ethical consequentialism proper says nothing about the matter: it is, for the mostpart, normatively opaque. So it is not true that “for a consequentialist the moral answer is clear: the interests of the many trump those of the few”. They may, or may not. Whereas at least one deontological reply would be identical to the satisficing consequentialist’s reply: in this decidedly unfortunate situation, one’s choices are constrained, one’s will is roped up, and thus one cannot fulfill their duties / satisfy consequences. I suspect this analysis is powerful enough to account for more than that.

—

I don’t worry about utilitarianism being unable to accomodate hard-core deontology, because I think the latter are morally deficient. If, for utilitarianism, rule-consequentialism collapses into a special kind of act-consequentialism, then I have only shrugs to offer. I don’t see the problem in that. Quite the opposite: I would argue that the absolutism which characterizes the hard-core deontological thinking is morally deficient. So that argument would probably steer a bit closer to what we’re looking for in a moral system. However, my purpose for the last two posts was just to defend consequentialism. I can pass onto the next subject, but I’m not sure I’ve been convincing enough. And if you disagree with my points here, the rest would probably be disagreeable as well. (So it goes.)

We may learn many things from the law, to be sure. It is inherantly practical; abstract ethics is errantly practical. In some sense, juggling mid-level principles, prime-facie duties, values, etc. is the real caramel core of ethics. But any attempt to abandon fundamental norms is, I think, premature, misguided, and will (given enough time) negotiate away virtue and morality.

There are at least three governing principles which are key to practical ethics (as in law): comprimise between two virtues, seek the mean between two opposed vices, and comprimise the needs of principles and those of reality. The first two actively rely upon the third, lest they become mere empty pragmatism (whose advice sways with the winds of politics). The third is fed by fundamental norms.

[tags]consequentialism[/tags]

Consequentialism, deontological ethics, and prima facie duties

In a recent post, I claimed rather traditionally that consequentialism and deontological ethics are based on two basic moral intuitions that coexist peacefully over a wide range of normal situations but lead to sharply different results in extreme situations. Usually, these extreme situations pit the vital interests of one person or a handful of people against the interests of many others, for example, they present us with the choice to kill one innocent person to save the lifes of many others. The key difference between consequentialism and deontological ethics in these instances is, assuming that killing the one would in fact save the others, that deontological theories picture the agent as having to make a tough moral choice (commit a moral wrong to save the lifes of others?) whereas for a consequentialist the moral answer is clear: the interests of the many trump those of the few. Consequently, the agent is morally required (not just permitted, or excused) to kill one innocent person to save the lives of many. For the consequentialist, no moral wrong is done in these situations. It is that particular feature of consequentialism that I find unpersuasive. In a reply to my post, Ben Nelson writes that my

analysis … is based on a popular error, which is the notion that consequentialist systems are in some way incompatible with duty- or rights- based ones. They are quite compatible, if one has the right meta-ethical account of rights. Rights arise out of dire social conditions which necessitate some social standard, and they arise specifically when somebody realizes that an improvement in social conditions can arise if and only if certain laws were made. In other words, if we have the right understanding of where rights come from, deontology dissolves into consequentialism proper.

I am not convinced. First, the factual question of how rights come into being does not address the normative question of whether the rights of the few should be sacrificed for the many, and whether in extreme situations as I describe them above, there is a genuine moral conflict at all. Second, the recasting of deontological positions in consequentialist terms, e.g., along the lines of R. M. Hare’s “Kantian utilitarianism” or, somewhat less ambitiously, as rule consequentialism, has its own methodological problems. The most significant problem is the collapse of any form of multi-step consequentialism into act-consequentialism.

What does that leave us with? Probably a somewhat messy moral world in which there are properties of actions, motives, and external states of affairs that have moral significance, but that cannot be ordered a priori in any meaningful way. Incompatible prima facie duties, both deontological and consequentialist in character, sometimes require us to make tough moral choices, where in a specific case principle A trumps principle B, but where the general normative force of the defeated principle continues and may well emerge victorious in different circumstances. Central to a meaningful first-order moral theory is therefore an understanding of how to balance competing normative claims, without recourse to a single, unified criterion for correctness. This is an area, where moral theory can probably learn a great deal from the law, because courts have always been cursed with having to make these kinds of messy tradeoffs.

[tags]consequentialism, deontological ethics, prima facie duties, law, balancing[/tags]

Robert Alexy’s Radbruch by Brian Bix

This new paper by Brian Bix looks like a must read. Here is the abstract:

Gustav Radbruch is well known for a “formula” that addresses the conflict of positive law and justice, a formula discussed in the context of the consideration of Nazi laws by the courts in the post-War German Federal Republic, and East German laws in the post-unification German courts. More recently, Robert Alexy has defended a version of Radbruch’s formula, offering arguments for it that are different from and more sophisticated than those that were adduced by Radbruch himself. Alexy also placed Radbruch’s formula within a larger context of conceptual analysis and theories about the nature of law. Both Radbruch and Alexy claim that their positions are incompatible with legal positivism, and therefore count as a rejection (and perhaps, refutation) of it. This paper, presented at a Conference on the work of Gustav Radbruch, looks at Radbruch’s formula and Alexy’s version of it. It focuses not so much on the merit of the Radbruch-Alexy formula, as on its proper characterization, and its appropriate placement within the larger context of legal philosophy. The particular focus is the methodological question of what Radbruch and Alexy’s formulations – and their strengths and weaknesses – can show us about the nature of theorizing about law.

[tags]Alexy, Bix, Radbruch, natural law[/tags]

Efficient Anarchy?

In a recent paper, Efficient Anarchy, Peter Leeson examines the conditions under which anarchy is efficient. There are, essentially, two reasons for the existence of anarchy as a means to organize a society. Either the costs of government exceed the gains from government, or the gains from government are so minimal that, taking transaction costs into account, individual agents lack the incentive to create one.

What are the costs of government?

  • Organizing collective action, including, of course, the opportunitiy cost of those whose individual choices are being replaced by collective action.
  • Enforcing the rules promulgated by the government, which requires courts, police, and an admininstrative system.
  • The costs of providing traditional public goods such as roads and education.

The primary gains from government are the reduction of uncertainty and the lowering of transaction costs for exchanges among strangers. A simple formula captures this framework. L (= low) is the net welfare in a state where government is absent. H (= high) is the net welfare in a state where government is present. G is the cost of government. It follows that government is rational only if H – L > G. Where H – L < G, anarchy is efficient.

There are certain common environmental factors that influence both the direct costs of government and the indirect gains from government. Here is a partial list.

  • Population size. The greater the population size, the higher the cost of organizing and enforcing collective action and the greater the potential benefits from trade.
  • Diversity. The more diverse a population in terms of endowments, preferences, and productive abilities, the higher the cost of achieving consensus and the greater the benefits from trade
  • Social norms facilitating exchange. If such norms are present (e.g., arbitration, non-communal possessions), trade will yield greater benefits, which diminishes the potential gains from formal government.

Against this backdrop, Leeson proceeds to outline the two types of efficient anarchy:

Having established what affects the cost of government and what affects the benefits government provides by moving society from a lower trade equilibrium to a higher trade one, it is now possible to distinguish two types of efficient anarchy: (1) “big G anarchy,” in which despite the presence of a substantial gap between social wealth in the higher vs. lower trade equilibrium, government is too costly to justify its emergence, and (2) “small H – L anarchy,” in which even though government may be inexpensive to create, the difference between social wealth in the higher and lower trade equilibrium is so small as to make the state inefficient on cost-benefit grounds. At least theoretically then, these are situations in which statelessness is socially optimal. A society of rationally self-interested agents operating in either environment would thus (rationally) choose anarchy over government.

One of the most intriguing aspects of Leeson’s paper is that he is unafraid of applying his theoretical framework to the real world. “Small H – L anarchy,” Leeson proposes, is observed

in small, primitive societies … such as the Eskimo tribes of the North American Arctic, Pygmies in Zaire, Indian tribes like the Yoruk of North America, the Ifugao of the Philippines, the Massims of East Paupo-Melanesia, Indian tribes of South America like the Kuikuru, the Kabyle Berbers of Algeria, the Land Dyaks of Sarawak and the tribal Santals of India, none of which had governments.

In these societies, because of their relatively small population size, exclusionary social norms, and homogeneity of endowments, preferences, and productive abilities, the markets are so thin that the benefits from government (moving from L to H) are not sufficient to outweigh the costs G of forming even the most minimal state. Leeson’s example for “big G” anarchy is international relations. Given the world’s population of 6.5 billion and significant differences in endowments, preferences, and abilities, the potential gains from trade are enormous. International anarchy, consequently, must be the result of the costs of truly global government outweighing even those massive gains. In Leeson’s words:

Organizational costs [of a world government] would also rise considerably because of the vast increase in the heterogeneity of the relevant population. If it is difficult to arrive at a decision regarding where a new police station is to be located within a community of 20,000 suburbanites, imagine the difficulty of coming to a much larger decision when over a billion people are involved from Beirut to Mexico City.

What is one to make of Leeson’s argument? I find the explanation for “small H – L” anarchy more compelling than the case for “big G” anarchy. One of the main problems with “international anarchy” is that we are leaving the individual as the unit of analysis. Nation states are not individuals and applying an incentive based framework to analyze and explain their actions is fraught with methodological problems. In other words, “big G” anarchy is a very different kind of anarchy than “small H – L” anarchy, the former more metaphoric, the latter more directly rooted in the behavioral postulates of economics. In practical terms, it makes little sense to identify elements of anarchy in the relations between a German and a US citizen, just because their respective nation states relate to each other in a metaphorical state of nature.

Rather than looking to the international domain, “big G” anarchy is probably much more prevalent at the micro-level of interpersonal exchanges for which the costs of legal enforcement are too high. There must be millions of exchanges taking place in the US every day, where one party is wronged but effectively left without recourse because the costs of accessing the legal system are too great. For example, few plaintiffs lawyers would take a $1,000 case, and for many, the opportunity costs of going to a small claims court far outstrip the potential gains from winning the case. That’s not a “small H – L” problem, because the gains from moving to the higher level of trade would be considerable. Rather, the cost of providing access to the legal system for minimal “sub-legal” claims is too high.

Leeson’s paper is worth reading, if only because the question “Why have government at all?” is no longer seriously asked by mainstream political science. There is no good reason for ignoring this fundamental question. Let’s not forget that modern political science originated with the problem of anarchy in the 17th Century, when Hobbes broke with political Aristotelianism. Of course, Hobbes incorrectly conceived of the natural state as a zero sum game, which led him down the path of government as the necessary enabler of trade. But the fact that Hobbes got the answer (or at least some fundamental assumptions of his analysis) wrong doesn’t mean that he didn’t ask the right question.
[tags]anarchy, efficiency, economics, international relations[/tags]

Immigration and Terrorism

David D. Friedman, economist and free thinker extraordinaire, has this to say:

Listening to the current immigration discussion, I am repeatedly struck by the absurdity of linking that issue with the issue of preventing terrorism–usually put in terms of some phrase about America controlling its borders.

The linkage is absurd for two different reasons. The first is that current illegal immigrants are not Muslims and have no connection with or allegiance to Islamic organizations, terrorist or otherwise. Most of them are Catholics. They are no more likely to support Islamic terrorism than the people already here—probably less likely.

The second is that the U.S. doesn’t control its borders, isn’t going to control its borders, and probably cannot at any acceptable cost control its borders, in the sense relevant to the terrorist issue. In 2004, the most recent year for which I found figures, there were more than eighty million tourist arrivals in North America, presumably most of them in the U.S. Anyone with sufficient resources and ability to pose a serious terrorist threat can get into the country as one of those tens of millions—he doesn’t have to scramble through a tunnel under the U.S./Mexican border. And making it a criminal offense to hire illegal aliens will have very little effect on those aliens who are working for al-Qaeda. They already have a job.

There are, of course, many other arguments pro and con on the subject of immigration, a subject I may return to in a later post. But this one isn’t an argument, it’s pure demagoguery.

My own view of the subject is best summed up in an old Buffy Sainte Marie song:

Welcome, welcome, Immigrante,
To my country welcome home.

Amen to that!
[tags]immigration[/tags]

Making the World Safe for Utilitarianism

Non-relativistic moral theory oscillates between the two great intuitions of consequentialism and deontology. Consequentialism is intellectually rigorous, autitable, and eminently practical. The problem is that it leads to horrendous results, where the few are sacrificed for the good of the many. As Bentham famously said, “everyone is to count for one and no one for more than one.” Deontological theories, or rights-based approaches, focus on the individual. In Nozik’s words:

There are only individual people, with their own individual lives. Using one of these people for the benefit of others, uses him and benefits the others. Nothing more. What happens is that something is done to him for the sake of others. Talk of an overall social good covers this up. (Intentionally?) (Anarchy, State, Utopia)

The blueprints for modern deontological theories were outlined by Kant and Hegel. Practical reason (starting from “I”) or recognition (starting from “you”) demand that we attribute individuals with a hard nucleus of rights – rights sufficiently hardened to resist the pull of consequentialist considerations that can only be restricted and in some instances overridden by conflicting rights. That is all well and good and leaves most thoughtful people torn between these two intuitions, hoping that in the normal course of events consequentialism and rights-based theories won’t clash. Within that “normal” realm of peaceful coexistence, consequentialism has distinct advantages over rights-based moral theories, because its decision procedures are rational, require only a minimal set of anthropological assumptions, and yield sufficiently concrete results to be useful in practice, e.g., in designing social policy. Last but not least, consequentialism is significantly more compatible with the market and with economic theory than its deontological competitors. Given the significance of trade, exchange, and the market as a decentralized ordering principle of human cooperation and life, that compatibility underwrites much of the plausibility of consequentialism.

But what if the normal conditions don’t obtain? What if the normal conditions aren’t even normal at all but rather the exception to the norm? What if there are pervasive patterns of racial, social, and gender discrimination that undermine the consequential calculus already at an epistemological level? What if liberal democracies start torturing people, not to defuse the proverbial ticking bomb but to gather intelligence of questionable probative value?

Jonathan Wolff (University College London) doesn’t propose a solution to the latter problem. Instead, in Making the World Safe for Utilitarianism, he proposes a set of criteria to help us distinguish what he terms “fortunate circumstances” (my “normal conditions”) from “unfortunate circumstances.” Under fortunate circumstances, consequentialism works. Under unfortunate circumstances, it may lead to horrendous outcomes.

[Maximizing consequentialism is] very powerful but also very dangerous. Like a powerful but destructive technology, the task is understanding when to use it and when not to.

Here then are the four conditions of fortunate circumstances:

  1. There need to be regular opportunities of a similar nature. (Call this the assumption of “many chances”.)
  2. No single loss (or likely repeated series of losses) creates a type of level of harm for any individual from which recovery is very difficult or impossible. (The assumption of “recoverable loss”.)
  3. There is no reason to doubt that the probabilities run true. (The assumption of “true odds”.)
  4. All relevant gains and losses can be quantified and compared to each other. (The assumption of “weak commensurability”.)

In the absence of a unifying moral theory, knowing the conditions under which a partial theory applies is absolutely critical. Wolff’s list of criteria significantly advances the demarcation and classification effort. Highly recommended.
[tags]philosophy, utilitarianism, consequentialism, Wolff[/tags]

Was Kant just another rationalist in the footsteps of Descartes?

A couple of days ago, I got embroiled in yet another discussion with a person of considerable (and well deserved) academic reputation in philosophy, who steadfastly maintained that Kant was “just another rationalist in the footsteps of Descartes.” That, of course, is wrong on so many levels that it requires a somewhat lengthy post.

The rationalists of the 17th Century, in particular Descartes, were children of the Age of Faith. Descartes’ distrust of the senses, a suspicion he shares with the Platonic tradition, is entirely compatible with the rejection of the flesh by the church in the Middle Ages. Descartes didn’t set out to replace faith with reason, but rather to provide an alternative path to knowledge of god, soul, and the world (metaphysica specialis). Descartes, along with many of his contemporaries, realized that the foundations of religious inquiry into these matters, relying on sources such as revelation and dogma, were shaky. And so he set out to reason his way from an unshakeable foundation, a fundamentum incocussum, to the entire body of knowledge as it existed at the time. Descartes’ starting point, famously, was the reflexive sum res cogitans or cogito ergo sum, whereby the act of reasoning itself proved to be the only thing that could not be doubted. That starting point didn’t get him very far, so he had to introduce a very limited notion of god as a guarantor of an intelligible external universe, and from there the rational reconstruction of knowledge could and did proceed.

That was the kind of speculative metaphysics, rationalism run wild, against which Kant rebelled. But Kant, unlike Hume, didn’t reject rationalism per se, because above all, Kant was a devoted Newtonian. Kant was firmly on the side of the new natural philosophy, the engine of enlightenment, which later would mature into the natural sciences. But here was the problem: Newtonian physics was a highly theoretical, mathematically sophisticated undertaking and by no means particularly empirical. Empirical observations, in fact, were more or less relegated to confirming models and hypotheses. What was so striking about Newton’s physics was that for some strange and prior to Kant inexplicable reason, nature seemed to obey mathematics. Galileo was an empiricist, but because of that his inquiries, while groundbreaking, could only get so far. Newton, on the other hand, liberated natural philosophy from its rigid empirical shackles and turned it into a primarily (but importantly not entirely) theoretical inquiry. Newton supplied the mathematical apparatus on which early modern science was built, and in which the world was described as matter in motion within a causally determined universe. Why was that a problem? Because Kant could not abandon rationalism wholesale. There was “good” rationalism, embodied by Newton’s physics, Euclidian geometry, and Leibniz’ version of the calculus (the only contribution of Leibniz that Kant would tolerate), and there was “bad” rationalism, such as Descartes’ attempt at continuing metaphysica specialis by different means. Hume’s subjectivism (natural laws are just habitual expectations of regularity), would wipe out both kinds of rationalism, and that was a consequence that Kant could not accept. For him, it was “the destruction of all knowledge.”

Hence the Critique of Pure Reason. Reason, and that means rationalism, is an addict by nature. Specifically, reason is addicted to speculative expansion (”spekulative Erweiterrungssucht”). The German text is quite explicit about the addictive qualities of speculation, a connotation that seems to have been lost in the English translations. The Critique is a detoxification program. Reason, and thus rationalism, is the path to knowledge, provided that reason doesn’t get high on itself. But once reasoning gets underway, where do we stop? Kant’s answer: At the bounds of possible sense experience. Note the remarkable similarities to modern rational empiricism. We create models of the world using ever more sophisticated mathematical tools, and we use experience, massively aided and amplified by technological tools, primarily in a confirmatory (or falsificatory) manner. In other words, we don’t just induce theories from our experiences, because beyond the relatively obvious that just doesn’t get us very far. Most of the work in modern science is theoretical. Kant understood that part much better than Newton himself, who famously – but mistakenly – declared: “Hypotheses non fingo.” In any event, theoretical modeling plus empirical confirmation at the fringes is precisely what Kant envisions with his concept of “sober” rationalism within the bounds of possible experience.

His solution to the problem, of course, is as brilliant as it is notorious. The world conforms to Newton’s laws of physics, because we bring those laws to the party. We cannot perceive the world in any other way. So no matter what’s really out there (the noumenal world), once consciously perceived, the phenomenal world will always obey the laws of its subconscious construction. That explains why the world obeys Euclid and Newton, but that explanation comes at a price, which is twofold. First, Kantian constructivism makes truly objective knowledge impossible. For some, that’s a significant loss. Second, and this was the point that troubled Kant more than anything, Newton’s causal determinism left no room for free will in the phenomenal world. Kant would try to solve this problem in the Critique of Practical Reason, but that attempt never fully got off the ground.

What should we make of this? Kant clearly overestimated the timeless nature of Newtonian physics (and of Euclidian geometry for that matter). Einstein undermined the matter-in-motion paradigm, Heisenberg successfully questioned the assumption of causal determinism, and non-Euclidian geometry managed to model certain strange parts of the world out there with great success. Our cognitive firmware received a massive update in the early 20th Century. Today’s categories and forms of experience are different from those in Kant’s days. And so we can reconcile Hume and Kant to some extent, which might not come as a surprise, given that it was Hume who woke Kant from his “dogmatic slumber” in the first place. Hume was right about the tentative, psychological nature of the natural laws. But it was Kant who understood that in uncovering those laws, we recognized ourselves, that is, the work of our own engines of world construction.

In other words: “No, Kant was not just another rationalist in the footsteps of Descartes.”

[tags]philosophy, Kant, Descartes, Hume, rationalism, idealism[/tags]

Report on 517 Detainees in Guantanamo

Mark and Joshua Denbaux published a profile of 517 Guantanamo detainees at SSRN based on a systematic analysis of DOD data. The findings confirm the moral illegitimacy of the detention camp. According to the abstract:

1. Fifty-five percent (55%) of the detainees are not determined to have committed any hostile acts against the United States or its coalition allies.2. Only 8% of the detainees were characterized as al Qaeda fighters. Of the remaining detainees, 40% have no definitive connection with al Qaeda at all and 18% are have no definitive affiliation with either al Qaeda or the Taliban.

3. The Government has detained numerous persons based on mere affiliations with a large number of groups that in fact, are not on the Department of Homeland Security terrorist watchlist. Moreover, the nexus between such a detainee and such organizations varies considerably. Eight percent are detained because they are deemed “fighters for;” 30% considered “members of;” a large majority – 60% – are detained merely because they are “associated with” a group or groups the Government asserts are terrorist organizations. For 2% of the prisoners, a nexus to any terrorist group is not identified by the Government.

4. Only 5% of the detainees were captured by United States forces. 86% of the detainees were arrested by either Pakistan or the Northern Alliance and turned over to United States custody. This 86% of the detainees captured by Pakistan or the Northern Alliance were handed over to the United States at a time in which the United States offered large bounties for capture of suspected enemies.

5. Finally, the population of persons deemed not to be enemy combatants – mostly Uighers – are in fact accused of more serious allegations than a great many persons still deemed to be enemy combatants.

Hat tip to Dan Solove at Concurring Opinions.

[tags]Guantanamo, human rights[/tags]

Public Perception of Supreme Court Justices

Empricial Legal Studies Blog has a set of interesting statistics about the public’s knowledge about who’s on the Supreme Court.

Together, these three surveys reveal a fairly stable level of knowledge–or perhaps a stable lack of knowledge. Over half the population cannot name even a single sitting Supreme Court justice. Of those who can name one or more justices, the results are largely consistent in all three surveys. O’Connor was the most well-known in all three; Stevens and Breyer were the least well known. And although Thomas appears less well-known now than in 1995, most of the remaining variation in the surveys is likely within the range of sampling error. (Scalia may be slightly more well known now than in 1995.) One major difference in the December 2005 survey is that Chief Justice Roberts was a correct answer, not Rehnquist. But despite Roberts’ confirmation in September and all of the media coverage that went along with it, only 16% could recall his name by December.

It would be interesting to take the same survey as part of the bar admission process or at the ABA Spring Meeting. (Just kidding.) [tags]supreme court, perception, O’Connor[/tags]

The Three Dimensions of Freedom, Crime, and Punishment

I posted a near final draft of my review of Michael Pawlik’s new book Person, Subjekt, Bürger on SSRN. Pawlik’s retributive account of punishment theory is similar in many ways to the themes that I explore in my book about censure and hard treatment. (A draft version of which is here.) The similarities are not surprising, given that Michael and I were both graduate students at the University of Bonn and Günther Jakobs was our Ph.D. thesis supervisor.

In a nutshell, punishment can only be justified to the extent that it promotes freedom. Most consequentialist accounts trade off the freedom (e.g., through increased security) gained by others against the loss of freedom of the criminal. As long as the net gain is positive, freedom is increased and punishment legitimate. Pawlik rejects that approach. For him, following Kant, Hegel, Fichte and others, punishment must not only increase or affirm the freedom of others but also that of the criminal. How is that possible? Obviously not on the basis of a naturalistic account of freedom.

Pawlik identifies three dimensions of freedom, that of the person, the subject, and the citizen. Personal freedom is abstract freedom of action (e.g., the potential to build a house), subjective freedom is realized freedom of action (e.g., the finished house), and the “freedom” of the citizen is the implied obligation to contribute to a state of affairs in which both the freedom of the person and that of the subject can be maintained. (An important move, which is fraught with problems but also has significant promise.) Corresponding to the three dimensions of freedom are three dimensions of the criminal wrong. In Pawlik’s words

One and the same criminal act, the culpable violation of a duty, may be discussed on different planes of interpretation: as unjustified diminution of someone’s potential to act, as disregard for someone else’s plan of life, and finally as breach of the civic duty to contribute to the maintenance of a common state of freedom. (My translation.)

Punishment, not surprisingly, has three dimensions too, which correspond to those of the criminal wrong. Restitution responds to the personal and subjective wrong, restoring interpersonal recognition and enduring hard treatment as the criminal’s punishment reaffirms the institutional recognition that the criminal cannot unilaterally renounce.

This thumbnail doesn’t do justice to Pawlik’s nuanced argument. My main criticism is his categorical rejection of consequentialism. While I don’t deny the problems with purely consequentialist accounts, rejecting them wholesale goes too far. We can’t escape the fact that our moral intuitions are rooted in (at least) two concepts, utility and right, that are incompatible if pushed to their logical extremes. A complete theory can’t ignore the problem or resolve it in a quasi-definitional manner.
[tags]punishment, theory of punishment, consequentialism, retributivism, Kant, Hegel, Fichte, recognition[/tags]

In Defense of The Ethicist

I must confess that I am always looking forward to Randy Cohen’s comments on moral problems. Not because I always agree or disagree with him, but because his problems are well chosen. Same with the one below (hat tip to Geoff Manne over at Truth on the Market).

I am a 13-year-old boy. My school has a monthly pizza sale. Parents buy pies from a pizzeria and sell them to us for $1 a slice. I bought a whole pie at the pizzeria and offered slices for $2 to kids at the end of the long line. A school counselor stopped me. She said that I was unethical and was “taking advantage of people.” I thought I was providing a service to people based on the principle that “time is money.” Who is right? Ben Gammage, San Diego

Here is Randy’s answer.

Time may be money, but how much, really, for an eighth grader, who is not paid to attend school? And do we really want all our interactions based on the variable-pricing airline-seat model? Were pizza a necessity of life (as many teenagers regard it) and in short supply, you would have been been guilty of profiteering, as your counselor charged. But there was plenty of pizza, so you didn’t exploit anyone. And pizza does remain a luxury, so nobody was compelled to buy your pricier slices. (Were they? I assume there was no gunplay.) Thus your actions were not unethical, but they were poor social policy – if that’s not too fancy a way to describe undermining a pizza party. Your counselor’s concern was valid, if poorly expressed. The dollar-a-slice deal made possible a schoolwide pizza party, affordable fun for everyone. Judging by the long line, it’s something people enjoy. You turned it into a two-tiered system – kids with money don’t wait; kids without money do – shifting it from a we’re-all-in-it-together event to something less communitarian (if more profitable).

As Geoff’s comment implies, there are errors in Randy’s economic reasoning in virtually every sentence. For example, why should it matter whether the kids are “paid to attend school?” The necessities/luxuries distinction is untenable, etc. But that’s beside the point, because one should not be misled into arguing Randy’s question on economic grounds. Just because we are talking about a pizza sale, where goods appear to change hands in exchange for cash, it doesn’t follow that the normative issue should be discussed in terms of economics. Rather, I would argue that the kid broke the rules of a game. A school pizza sale is not an attempt of using markets to feed school children. It’s a social event, a social game, where kids get something that they don’t ordinarily get in school (or so I assume) for a token price of $1. That’s not a free market interaction. I think that Randy tries to make this point when he says that the kid’s $2 express service undermines the event, which is exactly right. You undermine a camping trip if you pull up next to the campfire in an RV and offer beds for $5/night. The (temporary, minimal) displacement is part of the experience, and the rules are made to protect that experience. Similarly, you undermine bake sales, potlucks, and pizza sales if you turn them from a game with egalitarian rules into a marketplace.

Don’t get me wrong, I’d be the first to pay $2 if I was standing in a long line for a slice on the street. There is nothing wrong per se with offering a paid service to help me save time. The breaking of the rules is what makes the kid’s conduct objectionable, which is a very weak form of moral condemnation.
[tags]morals, ethics, game, Randy Cohen[/tags]

New Group Blog: Antitrust Review

Please check out our new group blog Antitrust Review. Manfred and I decided to focus the Law & Society Weblog on, well, commentary related to Law & Society, and to move all future antitrust-related posting over to the Antitrust Review.

Is Comforting People a Government Purpose Entitled to Constitutional Protection?

In response to my discussion of the NYC subway search cases, Bruce Regal observed:

[T]he program ultimately is probably not about deterrence at all, but about making people feel better (irrationally perhaps, but no less actually) — helping them feel, subconsciously if nothing else, that the authorities are doing something, anything, about what is from a rational point of view (at least for local law enforcement authorities who have no control over international policy) the intractable problem of terrorism. Is helping people feel irrationally more protected a valid government purpose that is entitled to constitutional recognition?

Bruce is asking a critically important question about the nature of democracy. What exactly is the mandate of a government? Does it include the power to comfort the people with benevolent deception? Benevolent deception is different from passing symbolic laws, because symbolic laws don’t usually involve deception. In Bruce’s example, the government knows that the program will not have any real effect on safety. The sole motivation and the sole effect of the program is to create a perception of increased safety. Let’s assume (counterfactually) that there are no ulterior motives on the part of the proponents of the program, that is, no upcoming elections and no political capital to be gained; the goal is to make people feel safer and thus improve their welfare. What’s wrong with that? Here are a some thoughts:

  • Democracy is based on the normative premise of self-government or autonomy. Autonomous decisions are rational and therefore free. Rationality and freedom require access to reliable information. Deception undermines freedom. Granting a government the powers to benevolent deception would thus be a performative contradiction on the part of the people.
  • Benevolent deception is the first step onto a slippery slope. Some bright-line rules are necessary, and “don’t deceive the people” is one of the better per se rules in a democracy.
  • Benevolent deception is detrimental to welfare in the long run. Knowing the truth about a threat and knowing about the fact that the government can’t really do much about it may prompt the people to pursue and demand entirely different policies.
  • In questions of public policy, unlike in some individual settings, there will always be a long run. The absence of long run consequences has usually been the primary justification for benevolent deception. In other words, telling a benevolent lie on someone’s deathbed may well be justified. But that situation doesn’t exist in politics, neither factually nor normatively.

The Legal Status of Group Blogs… (sigh)

Is a group blog a partnership? A corporation? An LLC? Do we really need governing documents before we share some thoughts with the world? And trademarks? And copyrights so that no one appropriates our precious thoughts without prior (presumably written) approval? C’mon! This post on Truth in the Market is a good example of property fundamentalism run amok and how overlawyering gets in the way of just having fun. Unless you want to make money with your blog, why not simply license all content under a creative commons (non-commercial) attribution license and be done with it?

Another Reason for Dissatisfaction Among Lawyers: Too Much Interest in the Law

In response to the WSJ discussion of Douglas Litowitz’s book The Destruction of Young Lawyers, Nate Oman wrote a thoughtful piece on Concurring Opinions. Unlike some of the commentators on the WSJ website, Nate knows what he’s talking about, as he identifies two factors that contribute to the dissatisfaction:

lack of interest in the law and the mismatch between the dominant myths about the legal profession current in law schools and the reality of the legal profession in practice.

I don’t take issue with Nate’s analysis, but let me point out another potential source of frustration, even though I am confident that it only applies to a much smaller group: too much of an interest in the law. The law is one of the most fascinating creations of the human mind, and its study can be as intellectually rewarding (and thus intoxicating) as that of philosophy or social science, to pick two academic disciplines with which I have some familiarity. But practice can get in the way of that contemplation, if only because both take time, and thus dissatisfaction grows. I venture to guess that the thought: “This is really interesting. If only I had the time to research it!” is responsible for a great many academic careers that first started in practice.

So are we to conclude that those who are most interested in the law will ultimately have to leave practice to satisfy their curiosity? I hope not. In a handful of practice areas at least, some of the most accomplished practicing lawyers are also part of the serious academic discourse: international law comes to mind and so does antitrust. The ideal of the academic lawyer is certainly more prominent in Europe, but its influence in growing in the US, too. So maybe there is a cure for the dissatisfaction that comes from too much interest in the law ÇƒÏ even within the profession.

Experimental Philosophy Syllabus

Here is the syllabus of Stephen Stich’s seminar in experimental philosophy at Rutgers, which includes a useful reading list. (Hat tip to Brian Leiter for the link.) The course covers the following topics:

  • Free will, compatibilism & responsibility
  • The identity of objects
  • The nature of conceptual change in science
  • The reference of proper names
  • Moral realism and fundamental moral disagreement
  • Epistemic norms
  • The role of appeals to intuition in philosophy

Some implications of Stich’s work have been discussed on this blog in connection with cultural cognition.

Welcome to the Blogosphere!

Check out Truth on the Market, a new blog co-founded by Geoff Manne and others. If the time that Geoff and I spent at Starbucks in DC disagreeing about pretty much everything related to antitrust and economics (such as this, and most certainly that) is any indication, we can look forward to flame wars spirited discussions about stuff that really matters. Here is an excerpt from the first post on Truth on the Market:

We have launched this blog to provide the metaphysical subjective truth on abstract, concrete and invisible markets throughout the civilized world (whatever that means). More specifically, as indicated by our current tagline (we know it’s unoriginal; we hope to come up with something better soon) our blog will provide academic commentary on law, business, economics and more. The “moreǃ? will include observations on law school, blogging, being a law prof, smoking bans, payola, legal valuation, football, processed cheese, and calorie counts, among other things.

Hmm, let me see, “metaphysical subjective truth.” Could this also be a blog about the philosophy of Kierkegaard? Seriously, welcome to the Blogosphere, guys!

Robert Alexy on the Nature of Legal Philosophy

In The Nature of Legal Philosophy, Ratio Juris Vol. 17 No. 2 (2004), Robert Alexy defines philosophy as

general and systematic reflection about what there is, what ought to be done or is good, and how knowledge about both is possible. (Id, at 157).

In other words, the object of philosophy is ontology, ethics, and epistemology. The activity itself, that is reflection of a general and systematic nature, gives rise to the critical or normative character of philosophy, because every philosopher has to make claims as to what’s true and false, which implies the reliance on a normative framework. General reflection accounts for the analytic character of philosophy, that is, the attempt to grasp and to make explicit the fundamental structures of what is, what ought to be done, and what we can know. Systematic reflection accounts for the synthetic or holistic character of philosophy, as an attempt to “unite all of this into a coherent whole.” (Id., at 158). Legal philosophy shares the critical, analytic, and systematic dimension of philosophy in general. However, its object, the law, is more limited. How does legal philosophy relate to philosophy in general? Alexy captures the connection in four theses:

  1. All problems of general philosophy can arise in the context of legal philosophy (”general nature thesis”)
  2. There are problems specific to legal philosophy, due to the nature of its object (”special character thesis”)
  3. There is a special relationship between legal philosophy and ethics and political philosophy (”special relation thesis”)
  4. Legal philosophy is successful only if it accounts for (1), (2), and (3). (”comprehensive ideal”).

Thesis (4) is a meta-criterion and stands in contrast to the “restrictive maxim.” The “restrictive maxim” holds

first, that legal philosophy should never get involved in any genuinely philosophical problem, second, that legal philosophy should concentrate its efforts on the institutional or authoritative character of law, and, third, that legal philosophy should delegate critical normative questions to moral and political philosophy. … The choice between the comprehensive ideal and the restrictive maxim is a fundamental choice. The character of legal philosophy is determined by it much more radically than by the choice between legal positivism and non positivism … [which is] a choice inside the realm of legal philosophy (Id, at 161).

The main question of legal philosophy is: “What is the nature of law?” or in more contemporary terms “What are the necessary properties of law?” The two necessary properties are coercion and correctness, which has important consequences for the concept of law and for a paradoxical normative problem that is specific to the law. (Of course, each of these claims is highly contested.) Alexy describes the concept of law as the relation among three elements:

  1. Proper promulgation (e.g., by a legislative body)
  2. Social efficacy (e.g., people, by and large, follow the rule)
  3. Acceptable content (e.g., the rule is not extremely unjust).

I have briefly discussed the Alexy triangle in a previous post. Prongs (1) and (2) relate to the coercion property of the law while (3) relates to the correctness property. Virtually every theory about the nature of law, for example in the context of the discussion positivism versus natural law debate can be analyzed within this framework. Positivists rely solely on (1) and (2) for their definition, natural law theorists include (3). One of the critical questions with respect to coercion is, whether conceptual reasons for its necessity (e.g., we wouldn’t call a normative system that in no instance authorizes coercion law) are backed up by practical necessities (e.g., law, as a social practice, cannot fulfill its functions, unless there is an element of coercion). The second necessary property of the law, correctness, stands in significant opposition to coercion. The necessity of coercion owes to practical necessity, defined by a means-end relation. In contrast:

The necessity of the claim to correctness is a necessity resulting from the structure of legal acts and legal reasoning. It has a deontological character. To make explicit this deontological structure implicit in law is one of the most important tasks of legal philosophy. (Id., 164).

I doubt that a concept of law that fails to take into account the tension between coercion and correctness is adequate to its object; this is an instance of the special character thesis. Of course, identifying correctness as a necessary property of law implies the rejection of positivism, which, in turn, requires us to make explicit in what way legal philosophy relates to moral philosophy (”special relation thesis”). In that context, we encounter virtually every problem of philosophy in general (”general nature thesis”). Alexy identifies three problems that the inclusion of morality can help to solve

  • the problem of basic evaluations underlying and justifying the law (e.g., are the ends that laws are designed to serve external to the law)
  • the problem of realizing the claim to correctness in the creation and the application of the law, and (e.g., reasoning in hard cases)
  • the problem of the limits of law (e.g., invalidating extremely unjust laws).

But including morality into the law also creates a number of serious problems. For example, there are many instances in which moral claims cannot be settled by consensus. In fact, moral reasoning, because of its strongly discriminatory and “judgmental” nature, is often outright dangerous. The law as a functionally differentiated social system is a reaction to a society that could no longer be governed by moral and religious codes but required a “non-judgmental” authoritative and institutionalized decision making process. Importing moral reasoning into the law thus threatens to weaken the foundations of the law itself. Similarly, importing moral reasoning into the law confronts the law with serious epistemological problems of moral knowledge and justification. (Here is an overview of the main positions in contemporary meta ethics. See also Larry Solum’s entry on this topic.)

Alexy, as always, is insightful, and highly readable. His writings combine the best of both worlds, analytical rigor and a continental sensibility for what the problems are that really matter.
[tags]philosophy, Alexy, law, morality[/tags]

Britt’s List of 14 Defining Characteristics of Fascism

Here is an interesting short article by Laurence Britt about common characteristics of various fascist regimes, namely Nazi Germany, Fascist Italy, Franco’s Spain, Salazar’s Portugal, Papadopoulos’s Greece, Pinochet’s Chile, and Suharto’s Indonesia. The basic characteristics, as identified by Britt, are as follows:

  1. Powerful and continuing expressions of nationalism.
  2. Disdain for the importance of human rights.
  3. Identification of enemies/scapegoats as a unifying cause.
  4. The supremacy of the military/avid militarism.
  5. Rampant sexism.
  6. A controlled mass media.
  7. Obsession with national security.
  8. Religion and ruling elite tied together.
  9. Power of corporations protected.
  10. Power of labor suppressed or eliminated.
  11. Disdain and suppression of intellectuals and the arts.
  12. Obsession with crime and punishment.
  13. Rampant cronyism and corruption.
  14. Fraudulent elections.

Suzanne Spaulding on the Domestic Surveillance Program

Suzanne Spaulding has written an excellent article in today’s Washington Post, discussing (among other things) the administration’s key legal arguments as to why the president was not bound by FISA in authorizing large scale domestic NSA surveillance. She finds:

  1. That the AUMF of September 18, 2001 fails to provide the president with statutory authority to circumvent FISA; and
  2. That Article II of the Constitution fails to provide the president with the inherent authority to order domestic surveillance.

As to (1):

The law clearly states that the criminal wiretap statute and FISA are “the exclusive means by which electronic surveillance . . . and the interception of domestic wire, oral, and electronic communications may be conducted.” If these authorities are exclusive, there is no other legal authority that can authorize warrantless surveillance. Courts generally will not view such a clear statutory statement as having been overruled by a later congressional action unless there is an equally clear indication that Congress intended to do that.

As to (2):

The administration’s ultimate argument is that “the president has the inherent authority under the Constitution, as Commander-in-Chief, to engage in this kind of activity.” This is the same argument outlined in the infamous torture memo, which concluded that the president can effectively ignore any statute that appears to infringe on this broad authority. That memo was withdrawn after it became public and was roundly criticized. The legal reasoning behind the arguments, however, has never been repudiated and appears to have resurfaced here. We cannot know for certain how the Supreme Court would rule on the legitimacy of the spying program. However, the court rejected President Harry Truman’s similar claim of broad presidential power in seizing control of the nation’s steel mills to avert a strike during the Korean War. The court, in a 6-to-3 ruling , stated that the president’s inherent authority is at its weakest in areas where Congress has already legislated. It ruled that to find inherent presidential authority when Congress has explicitly withheld that authority — as it has in FISA — “is not merely to disregard in a particular instance the clear will of Congress. It is to disrespect the whole legislative process and the constitutional division of authority between president and Congress.”

Also check out Marty Lederman’s posts over at Balkinization.

Applying Marginal Analysis to the Balancing of Constitutional Rights

The balancing of competing principles is one of the most common yet most controversial practices in constitutional interpretation. A number of authors have raised the objection that balancing is both irrational and subjective (e.g., Habermas), yet courts have no choice but to engage in it all the time. Others are uncomfortable with the notion that rights (e.g., the right to privacy) are optimization principles as opposed to rules. This note proceeds from the assumptions

  1. that most, if not all, constitutional guarantees are, in fact, optimization principles as explained by Dworkin and Alexy; and
  2. that balancing, while it may ultimately involve an existential, pre-rational commitment, can at least approximate a satisfactory level of discursive rationality.

The case of MacWade v. Kelly may serve as an example of where the court weighed the intrusion imposed upon subway riders against the government interest in preventing a terrorist attack. As a result of that balancing, the court held that the NYPD’s subway container search program was constitutional. As a predicate for its decision, the court found that the search program was effective in deterring and detecting potential terrorists. The correctness of that claim was contested, because the searches are pre-announced and de facto voluntary. Anyone who doesn’t want to be searched can simply walk away from the checkpoint and enter the subway system at a station where no searches are being conducted. The plaintiffs contended, not unreasonably, that someone with a bomb in their bag would not agree to be searched, so that the program would only serve to inconvenience harmless passengers while failing to identify and deter terrorists. The interesting feature here is the balancing of “the compelling government interest in preventing a terrorist attack” (P1) against “the relatively limited level of intrusion imposed upon subway riders” (P2). For purposes of the following discussion, I will identify the competing principles as safety (P1) and privacy (P2).

The structure of the balancing of P1 and P2 is that of a zero-sum game. An increase in P1 can only be realized at the cost of a decrease in P2. At the heart of balancing is therefore a tradeoff, which is very similar in structure to tradeoffs analyzed by microeconomic theory.

Constitutional marginalism

The core of modern microeconomics is marginal analysis. Marginal analysis breaks an action or a change into small steps and evaluates the benefits and the costs of each step. As long as the benefits exceed the costs, the step is taken. Once the costs exceed the benefits, the step is not taken. The critical insight of economics is that for rational action, only the marginal costs and benefits count. It makes little sense to weigh the total value of one good (G1) against the total value of another good (G2), for example, the value of (all) water against the value of (all) diamonds. The outcome of a balancing of two totals is arbitrary. In our example, (all) water would always win. Of course, that’s not our experience at the margin, where one additional unit of water is in almost every circumstance worth less than one additional unit of diamonds. Similarly, it makes even less sense to balance marginals against totals, e.g., all diamonds against one additional glass of water. In almost every instance, the totals will win. These insights can be applied to constitutional balancing. For example, in the subway case, the court wrote:

Against the compelling government interest in preventing a terrorist attack, the Court has weighted the (relatively limited) level of intrusion imposed upon subway riders.

No wonder that the court found the interest in preventing a terrorist attack to outweigh the limited intrusion imposed upon the passengers’ right to privacy, because the court incorrectly balanced totals against marginals. The correct inquiry would have been whether the marginal increase in safety is worth the marginal loss of privacy.

The privacy-elasticity of safety

Another feature of dealing with tradeoffs in a rational manner that economics has made explicit is the relative value of any good, that is, the definition of the marginal value of any good in terms of its opportunity cost. The value of one additional unit of G1 is equal to what I have to give up in G2…Gn in order to obtain G1. In a world with only two goods, diamonds and water, the value of one additional diamond is the amount of water that I have to give up in order to get it. The same reasoning can be applied to balancing competing constitutional principles. In the subway case, for example, the question that the court should have asked is how much privacy are we willing to sacrifice in order to achieve the gain in security, promised by the bag search program. The price of a marginal increase in security is the marginal loss of privacy. Of course, what economics can’t tell us is how much of P2 we are willing to sacrifice in order to get more of P1, which, in economic terms is a question of elasticity. When economists talk about elasticity, they look at two variables, one variable that changed (e.g., a 10% drop in quantity sold), and another one that caused that change (e.g., a 5% increase in price). By dividing the first by the second (the “effect” by the “cause”), we get the elasticity of the event. If the elasticity is < 1, we say that the first variable is inelastic with respect to changes in the second. (E.g., a big change in price has little effect on the quantity sold.) If the elasticity is > 1, we say that the first variable is elastic with respect to changes in the second. (E.g., a small change in price has a big effect on the quantity sold.) We can apply the same reasoning to constitutional principles. If we are willing to sacrifice lots of privacy for a small increase in safety, then safety is inelastic with respect to privacy and, by the same token, privacy is elastic with respect to safety. Put differently, safety is privacy-inelastic. How do we know whether safety is privacy-inelastic (we’re willing to give up lots of privacy for a small increase in safety) or privacy elastic (we’re willing to give up a little privacy, only in exchange for a big increase in safety)? In the constitutional context, text and precedents are our guides. Of course, establishing “constitutional elasticity” is not an exact science, much like economics by the way. But there are certainly different elasticities with respect to different principles. For example, safety, a compelling state interest, is likely to be less privacy-elastic than, say, an accurate economic census, which is a rational but not a compelling state interest. The analogy to economic reasoning demonstrates that the weight and the significance of any constitutional right, understood as an optimization principle, depends entirely on the “marginal rate of substitution” in terms of a competing right that we are willing to accept. Rights are not absolute, they are relative with respect to competing rights in a conceptually clearly defined manner.

The declining marginal value of privacy and safety

How much of a right we are willing to sacrifice in order to obtain an increase in another not only depends on the “nature”? or the “inherent significance” of the respective rights relative to one another (e.g., safety is generally more weighty than the accuracy of an economic census relative to privacy), but also, and maybe predominantly, on how much of each competing right we already have and enjoy. In economics, this phenomenon is known as declining marginal value. The assumption is that, with respect to most goods, having more is better than having less, but decreasingly so the more you already have. The value of the first glass of water after a day in the sun is greater than that of the second glass of water and so on. (For the first glass, I’d be willing to give you a nice diamond, for the second glass, you’d only get a smaller one, etc.) In other words, our marginal valuation of a good depends on the total amount of the good that we already possess. It is reasonable to assume that the same is true for most constitutional rights. Suppose I enjoy a great deal of privacy in the subway (e.g., no camera surveillance, no recording of my points of entry and exit) and very little safety (e.g., everyone can walk in with a bomb). In that situation, I’d be willing to sacrifice quite a bit of my privacy even for just a modest gain in safety. That willingness is likely to change, however, if my privacy in the subway is already severely restricted, e.g., by pervasive surveillance. The less privacy I have, the more valuable whatever remains becomes, measured, as always, in terms of safety as the competing interest. Economists use the law of declining marginal value along with other relatively modest assumptions of transitive rationality to model a universe of acceptable and unacceptable choices in the form of indifference curves.

Constitutional indifference curves

Suppose you presently enjoy a high degree of privacy (P2) and a low degree of safety (P1), and that, broadly speaking, safety is relatively privacy-inelastic. Based on that information, a judge could create a (mental) schedule of hypothetical tradeoffs among which the legal system would be indifferent.

The downward sloping shape of the indifference curve, which is convex to the origin, is a function of the declining marginal value of both privacy and safety. The steep incline once the curve comes close to the y-axis reflects the increasing relative value of privacy once much of it has already been sacrificed. Any further decrease in privacy requires a significant increase in safety to be constitutionally acceptable.

Suppose that we change our assumption about the overall relative value of privacy and safety, e.g., because terrorism is no longer seen as a significant threat. That change would be reflected in the slope and the position of the indifference curve. The following graph depicts a world in which safety is privacy-elastic, that is, a small decline in privacy is constitutionally acceptable only if offset by a significant increase in safety.

As indicated above, the shape and the position of the constitutional indifference curve would be determined on the basis of precedent and of the present degree of realization of each competing principle, prior to the challenged regulation. The indifference curve thus identifies the realm of constitutionally permissible and generally impermissible trade-offs. Any change, likely to follow from the challenged regulation, that will result in a bundle of rights (P1/P2) on or above the indifference curve will be acceptable, assuming that the status quo ante was a constitutional one. Any change that will result in a bundle of rights (P1/P2) below the indifference curve will almost always be unacceptable and therefore unconstitutional.

For example, in my analysis of the subway case, I (somewhat charitably) assume a relatively high degree of privacy in the subway system and a low degree of safety. I further assume that safety is relatively privacy-inelastic, that is, I am willing to sacrifice “lots” of privacy for a “moderate” increase in safety. Lastly, I assume that the bag search program, as proposed, is largely ineffective. With these assumptions in place, we can draw the following argumentative space:

The regulation moves the bundle of rights from an (presumably) acceptable status-quo ante (x) to a state (y) where the realization of both P1 and P2 is below the indifference curve. The privacy loss is moderate and the gains in safety are minimal. This is the sign of a highly suspect regulation that results in a net loss of constitutional freedoms and that should therefore almost always be unconstitutional.

Note that the framework outlined above has less to do with law & economics proper than with discourse theory. It is not my intention to analyze constitutional law from an external economic point of view, but rather to import some of the argumentative strategies applied to economic tradeoffs in the context of price theory into the normative legal discourse that usually relies on concepts such as “compelling state interest,” “least restrictive means,” etc. As always, comments are welcome!
[tags]marginal analysis, economics, constitution, balancing[/tags]

How the Court Confuses Marginals and Totals in the Subway Search Case

In MacWade v. Kelly, the subway bag search case, the court found that the bag search program “is an effective measure to help deter and detect a terrorist attack against New York City’s subway system,” even though searches are pre-announced and anyone who doesn’t like to have their bag searched (a subset of passengers that presumably includes everyone with a bomb in their bag) can simply walk away. The basis of the court’s finding was the testimony of Commissioner Sheehan and Richard Clarke, the defendants’ experts. The reasons given for the effectiveness of the program were that

  1. Its random nature “adds uncertainty and unpredictability to the planning and implementation of a terrorist attack”; and that
  2. The program “reinforces the awareness of police officers, transit workers, and the public of the need to be alert.”

Reason (1) simply begs the question. A program that’s not effective to begin with doesn’t somehow become effective just because it its administered in a random fashion. Random strategies presuppose an effective program. And with respect to (2), one must seriously wonder if the witness wasn’t joking. The purpose of the bag searches is to keep the police awake alert? C’mon! (Dan Solove has some fitting comments on this issue.) And that’s it. That’s the basis for the court to conclude that the bag searches are an effective means to deter and to detect a terrorist attack. I am not convinced, and it appears that court took its own admonition to heart that:

[I]t would be inappropriate for courts to second-guess the judgments of law enforcement officials and other public officials who are charged with protecting the public and making difficult choices of resource allocation.

That, of course, is a ridiculously lenient standard of judicial oversight. I wonder if there are any public officials who aren’t “charged with protecting the public and making difficult choices of resource allocation.” If that were the standard, then judicial review as such would be nonexistent.

The most interesting issue raised by the opinion is somewhat less obvious. In the conclusions of law, the court writes:

Against the compelling government interest in preventing a terrorist attack, the Court has weighted the (relatively limited) level of intrusion imposed upon subway riders.

Borrowing language from economics, the court compares totals, i.e., a terrorist attack, with marginals, i.e., the intrusions imposed upon subway riders. The comparison is not between “preventing terrorist attacks” and “people’s privacy” (two totals), nor is it between “the increase in safety from the subway bag search program as challenged” and “the relatively minor intrusions imposed upon subway riders by the program” (two marginals). As between the two, only the latter is a reasonable approach to weighing competing interests, but be that as it may, comparing marginals to totals is simply not meaningful, because the totals will always win. The court’s faux balancing is merely a rhetorical gloss on a foregone conclusion.

Theories of Crime and Punishment in German Criminal Law

Markus Dirk Dubber of the University at Buffalo Law School has published yet another excellent discussion of modern German criminal law. In Theories of Crime and Punishment in German Criminal Law, he discusses the critical doctrinal importance of “legal goods” (Rechtsg??ter) and the ascend of positive general prevention (positive Generalpr?ßvention),

… which today is the dominant theory of punishment in German criminal law. There are many varieties of positive general prevention, so many in fact that discussions of the theory as a matter of course caution that it may well be misleading to speak of the theory, rather than theories, of positive general prevention. Still, the basic features of positive general prevention can be discerned easily enough. It’s “generalǃ? to distinguish itself from special prevention, which uses punishment to prevent crime by the particular offender subject to punishment, rather than by others. It’s also “positiveǃ? because it seeks to prevent crime not by scaring potential lawbreakers into compliance, but by bolstering the lawabidingness of the rest of the population. Finally, and relatedly, it’s about “preventionǃ? generally speaking, rather than “deterrenceǃ? as a particular means of prevention. There could be no such thing as positive deterrence, after all.

Those familiar with the German legal academic scene will notice that Dubber’s account is somewhat Munich and Frankfurt-centric. G??nther Jakobs (University of Bonn), probably the central figure in the development of the modern variant of positive general prevention, is mentioned only in passing. Similarly, one of the most exciting young punishment theorists, Michael Pawlik (University of Regensburg), a disciple of Jakobs, is missing from Dubbers account entirely. None of this should detract from the merits of Dubber’s article; for those interested in the latest attempts to go beyond positive general prevention, I suggest my review article of Michael Pawlik’s latest book.

“Morality is nothing other than the Advantage of the stronger Party…” Simon Blackburn’s Lewis B. Frumkes Lecture at NYU

Simon Blackburn, in a recent public lecture at NYU, tackled one of the classic problems of political philosophy: How do you convince a ruthless, powerful, yet entirely realistic enemy, not to invade your country? Blackburn’s short answer is: You don’t. As a backdrop, Blackburn chose Thucydides’ famous Melian Dialogue, the first clear articulation of political realism, pursuant to which all states and nations seek as much power as they can get, not just as a means but as an end in itself, if for no other reason than people, by their nature, go to war out of “honor, fear, and interest.” Thucydides describes how the Athenians arrive at the shores of the isle of Melos, a neutral in the Peloponnesian war, with overwhelming force. The Athenian envoy, in its first and only meeting with the Melians, cuts right to the chase: We are here in the interest of our empire and surrender is your only responsible option, “because you would have the advantage of submitting before suffering the worst, and we should gain by not destroying you.” Neutrality, the Athenians make clear, is not an option. You’re either with us (as tributaries, that is) or against us, “for your hostility cannot so much hurt us as your friendship.” The Athenians then shift the burden of persuasion to the Melians by asking them to make their case against the invasion, but not before dictating the terms of the debate:

For ourselves, we shall not trouble you with specious pretenses [of right or wrong], since you know as well as we do that right, as the world goes, is only in question between equals in power, while the strong do what they can and the weak suffer what they must.

Having been “enjoin[ed] to let right alone and talk only of interest,” the Melians make the following arguments:

  1. It is in Athens’ interest not to “destroy what is our common protection, the privilege of being allowed in danger to invoke what is fair and right.” Normative constraints are common protections, or so the Melians argue, because they would also be available to the Athenians in the event that their empire should fall at some point in the future. The Athenians grant that point, but quite simply say in response, that this “is a risk that we are content to take.”
  2. If you destroy us, the Melians argue, you will make “enemies of all the existing neutrals who shall look at case from it that one day or another you will attack them. And what is this but to make greater the enemies that you have already, and to force others to become so who would otherwise have never thought of it?” Again, the Athenians are unconcerned, because the “continentals give us but little alarm. [I]t is rather islanders like yourselves, outside our empire” who could cause trouble, and picking them off one by one is, from a military point of view, a rather attractive option.
  3. Since you have us cornered anyway, the Melians say, we might as well take our chances and fight, even though we are outnumbered. “[W]e trust that the gods may grant us fortune as good as yours, since we are just men fighting against unjust. … Our confidence, therefore, after all is not so utterly irrational.” To which the Athenians have the following, chilling rejoinder:

When you speak of the favour of the gods, we may as fairly hope for that as yourselves; neither our pretensions nor our conduct being in any way contrary to what men believe of the gods, or practise among themselves. Of the gods we believe, and of men we know, that by a necessary law of their nature they rule wherever they can. And it is not as if we were the first to make this law, or to act upon it when made: we found it existing before us, and shall leave it to exist for ever after us; all we do is to make use of it, knowing that you and everybody else, having the same power as we have, would do the same as we do. Thus, as far as the gods are concerned, we have no fear and no reason to fear that we shall be at a disadvantage.

The Melians ultimately decided to take a stand and “not in a moment deprive of freedom a city that has been inhabited these seven hundred years,” whereupon the Athenians attacked, and after the Melian surrender “put to death all the grown men whom they took, and sold the women and children for slaves, and subsequently sent out five hundred colonists and inhabited the place themselves.” So it goes.

What else could the Melians have argued? What would our argumentative strategy be, 2,500 years later?

  • Kantian universalism, Blackburn argues, wouldn’t do the modern day Melians any good, because the Athenians agree with the universal rule that right or wrong is only a concern among equals. (The moral risk taker can’t be defeated by abstract universalism.)
  • The same is true for contractual theories and other forms of rationalism. The modern day Athenians could either say: “Who cares?” or, more frighteningly, “We’ve just reasoned with you, and guess what, we don’t find your reasons compelling.”
  • Virtue theorists don’t fare much better. The Athenians expect to flourish from conquering Melos.

As an alternative, Blackburn suggests a Platonic argument, amalgamated with a modern version of Scottish enlightenment sentimentalism, specifically based on Hume and Smith. The Platonic idea is that the political order of the state is a fractal representation of the order in the citizens’ souls ÇƒÏ and vice versa. Put differently, external disorder reveals (or necessarily leads to) internal disorder. It is impossible to pursue an aggressive foreign policy while maintaining a liberal order domestically. The source of the disorder, Blackburn argues, is not a flaw in reasoning but rather one of sentiment. A lack of sympathy is a moral flaw, and if the leaders of a nation suffer from such sentimental disorder, as did the Athenian envoy, the resulting ills will not only afflict foreigners such as the Melians but also, in short order, the citizens of the domestic body politic.

But would that argument have stopped the Athenians? I don’t think so, and I suppose that Blackburn would agree. When the Athenians showed up in Melos, it was too late already. Once the time for words had passed, there simply was no “bazooka argument” (Blackburn’s term) that could have stopped the Athenian army in its tracks. At some point, then as now, only real-world bazookas can make a difference, a point with which the Athenians would certainly agree. So are we to conclude that nothing has changed in the intervening 2,500 years?

I am slightly more optimistic, because there is one argument that the Melians didn’t raise and Blackburn didn’t address, an argument that, in my view, could have made a difference: international law. Of course, as Michael Glennon and others have pointed out, international law has failed over and over to prevent armed conflict, but its influence on the world post WWII can nevertheless not be overestimated, because in today’s world, adherence to the rule of law has become a conditio sine qua non for the legitimate exercise of power. And here is where Blackburn’s Platonic argument may be at its strongest: A state, whose domestic legitimacy is based on the rule of law (Rechtsstaat), cannot consistently pursue policies in violation of international law. Laws, conferring rights, have a non-consequentialist kernel. Having a right is a license to be exempt from a majoritarian cost-benefit calculus with respect to the subject matter of the right. Repeatedly violating laws, irrespective of their classification as national or international, is a performative contradiction as it exhibits a character of disregard for the law, which is, arguably even in the not-so-long run, incompatible with the legitimate exercise of power, domestically and internationally. In addition, the barrier between international and domestic laws is becoming increasingly porous, as evidenced by the outright incorporation of international law into the body of laws governing the European Union and, to a lesser degree, by the U.S. Supreme Court’s (unsurprisingly controversial) practice of interpreting domestic laws in light of international laws.

So maybe we are in a better position today than the Melians were 2,500 years ago. And it may well be a special obligation of the lawyers and the legal philosophers as guardians of the rule of law, to prevent exercises of unmitigated Realpolitik by insisting on respect for the rule of law in all affairs of the state.

Vilem Flusser, Philosopher of the Blogosphere

Shortly before his death in 1991, Vilem Flusser, a great essayist and one of the most creative philosophers of communication, recorded a three part seminar on the phenomenon of human communication, the structure of communication, and the theory of communication as cultural critique at a workshop held at the University of Bielefeld. In this series of lectures, Flusser explores many of the recurring themes in his scattered, multi-lingual oeuvre. Flusser wrote in German, Portuguese, Czech, French, and English. He published mostly in obscure journals, and to this day there is no complete edition of his works.

Human communication, according to Flusser, is defined by the processing, storage, and transmission of acquired information, a proposition that also contains the kernel of a theory of the human condition. As communicating beings we are part of nature, yet inescapably pitted against it. In processing and storing information we struggle against the second law of thermodynamics, against the never decreasing entropy of a closed system. Culture, as a means of storing acquired information in the form of cities, buildings, libraries, the internet, etc., as a means of preserving improbable order over time, is thus fundamentally opposed to one of the most basic tendencies of nature. Similarly, in transmitting acquired information, we try to extend our lives beyond the inevitable physical death and the limitations of passing on genetic information only, which explains Flusser’s motto: scribere necesse est, vivere non est.

Flusser identifies five distinct stages of history and multiple stages of post-history, each of which corresponds to certain structures of communication. In a nutshell, the process of history is, or was, one of abstraction, in which we (i) left the four-dimensional phenomenal world for the (ii) three-dimensional world of objects, for the (iii) two-dimensional world of images, for the (iv) one-dimensional, genuinely historical world of linear text. Recently, we have passed through (v) a null-dimensional world of computation, and are presently in the process of recreating a post-historical universe of technical texts (1D), images (2D), and artifacts (3D). No structure of communication has ever replaced previous structures in their entirety, rather, certain structures were dominant at certain times, shaping our perception of the world and our concept of the self.

Much of Flusser’s thought is directly related to what has emerged as the blogosphere, the rejection of programmed media, the empowerment of the individual through peer to peer communication, and the eclectic “rip, mix, and burn” approach to culture and creativity. In the coming months, I hope to discuss some of Flusser’s ideas in greater detail. I would be grateful for any pointers to unpublished works of Flusser, including any recordings.
[tags]philosophy, vilem flusser, phenomenology, entropy, communication[/tags]

Law, Formalism, and the Process of Positivization of Law

In Law and Formalism, Lawrence Alexander explains that law is essentially formalistic, because it addresses the problem of information, not of immoral motivation, or, as he puts it, “that men are not gods, rather than that men are not angels.” To solve the problem of information, “law must consist of determinate rules,” which are abstract and general directives for conduct. Standards or principles are unhelpful, because they import the very uncertainties into the law that formal legal rules were meant to overcome. The paradoxical result is that having a body of general and abstract rules is morally desirable, because such rules cannot do justice to each individual case.

What Alexander describes as formalism is more commonly known as the process of positivization of law, as prominently discussed by Emile Durkh