Dear Friends:
I am taking a two-month break from the columns. I shall return to the column business on July 12th. Thank you for reading the columns and for your many kind words.
Thank you,
Steve K
16 May 2011
04 May 2011
Dependency Class: Too Many in the Wagon
Stephen Kershnar
The New America: The Dependency Class Versus the Productive Class
Dunkirk-Fredonia Observer
May 1, 2011
More and more Americans are living off others. Not only will this darken the U.S.’s future, but it’s also offensive.
First, less of American’s income is coming less from paid work (wages) and more of it from government redistribution. According to the USA Today, wages made up 51% of personal income, the lowest in the nation’s history. In contrast, government payments hit a record high of 18.3% of personal income (90% comes from the federal government). These payments consist of Social Security, Medicare, Medicaid, unemployment benefits, food stamps, and so on. Roughly, for every five dollars in income employers paid out, the government paid out two. This is a 46% increase from the 2000 level. In inflation-adjusted dollars, the average American got $7,400 in government payments, way up from $4,800 in 2000.
The number of people living off the government is so high it’s frightening. Ed Morrissey, writing on the Hot Air website, points out that one in six Americans receives help from the government, a record 44 million on are food stamps (roughly, 15% of the population), and more than 8.4 million are collecting benefits for being jobless. Among states, generous New York gives the most, paying an astounding $9,400 per person. Only West Virginia approaches that amount and it siphons a significant portion of its revenue from federal government.
Second, less people are working. The USA Today, doing breakthrough work, found that the share of the population that is working fell to the lowest level since women started entering the work force three decades ago. Less than one in two Americans (45%) of Americans had jobs in 2010. This is the lowest rate since 1983 and an 8% drop since 2000. The pattern for men is particularly surprising. In 2010, just two out of three (66.8%) had jobs, the lowest on record. As of 2009, the USA Today reported, women were on the verge of outnumbering men in the workforce, a historic change.
Third, less people make things and more work for the government. Writing in the Wall Street Journal, Stephen Moore points out that there are nearly twice as many people work for the government (23 million) as in manufacturing (12 million). This is, roughly, a reversal of the situation in 1960. Ask yourself whether it is healthy to have so many workers living off taxes and so few making things. He also points more that some states have even higher ratios. New Jersey’s ratio is 2.5 to 1 ratio and New York’s is 3 to 1. Moore states that more Americans work for the government than for manufacturing, construction, utilities, mining, farming, fishing, and forestry. This is a recipe for disaster. Nearly half of the $2.2 trillion cost of state and local governments is for compensation for government workers.
Fourth, the least productive citizens pay increasingly less income taxes. Income taxes are increasingly born by the most productive citizens. In 2008, the bottom 75% of taxpayers (incomes equal or less than $67,000) made 34% of income, but paid only 14% of income taxes. Income here is adjusted gross income. The bottom 50% of taxpayers paid only 3% of all income taxes and a measly 3% of their income went to income taxes. In 2009, according to the New York Times, 47% of American households owed no income taxes, although most of them paid other federal taxes (for example, payroll and gas taxes).
The above facts suggest more and more people are riding in the wagon, less are pushing (Phil Gramm’s analogy). This appears to be offensive, an interesting question is why? One theory is that it is inefficient. Having so many people live off redistributed wealth transfers resources from the more efficient private sector to the less efficient public one. Studies, for example those by the Heritage Foundation, show that economic freedom (lack of government interference and lower taxes) strongly correlates with a society’s overall amount of wealth as well as other measures of well-being, such as health, education, and personal freedom. Having a dependency society will likely make us poorer.
However, inefficiency is the wrong sort of explanation because it is a problem for a whole society, and an abstract one, whereas the dependency society insults each individual the government treats as an ATM.
A second theory is that the country faces big problems and the above pattern will surely exacerbate things. George Bernard Shaw famously said, “A government that robs Peter to pay Paul can always depend on the support of Paul.” The country faces a massive debt. It is approaching the yearly output of the whole economy. According to www.usgovernmentspending.com, the government in 2010 at all three levels now spends more than 40% of what is produced in this country (that is, more than 40% of the GDP).That is, they spend more than 4 cents for every dime the economy produces. As people become increasing dependent on welfare programs and government wages, an increasing large segment will be unwilling to make necessary cuts in government spending. Those living off a sugar daddy are unlikely to want him to stop his free-spending ways.
This theory does not explain the offensiveness of the dependency society because the threat is a future one, namely that the country’s economy will be stuck in the doldrums, if not tank, while the dependency society is offensive today.
A third theory is that the dependency society is offensive because the attitude it takes toward more productive citizens. When the government takes so much of the fruits of their labor, it treats them merely as a means to an end. It treats them as mere ATMs, that is, as beasts of burden whose lives can be hijacked for the benefit of others. How else could one make sense of requiring some people to work at least one out of every three minutes for the government so that it can divvy out the benefits to favored groups? Decades ago, Harvard philosopher Robert Nozick argued that sacrificing some for the benefit of others is wrong because of the profound disrespect it involves. Just as it is true of slavery and a wartime draft, it is also true for a dependency society, albeit to a much lesser degree.
A progressive defender of this redistribution, for example, President Obama, might argue that as long as the majority of voters chose to yoke productive citizens in the above way, democratic values provide a good reason for the yoking. This rests on a misunderstanding of democracy. Democracy is valuable in large part because it tends to produce better results than other types of government. It is also more respectful of the citizenry as free and equal people than undemocratic systems. Both values are compromised if the majority decides to use its voting power to harass and oppress others. This might be done, for example, when governments impose Sharia law on unwilling women, oppress blacks via Jim Crow laws, or silence unpopular opinions. Making the productive class pay through the nose for an increasingly unappreciative and demanding group of dependents is offensive, even if the majority of Paul-like voters support it.
The New America: The Dependency Class Versus the Productive Class
Dunkirk-Fredonia Observer
May 1, 2011
More and more Americans are living off others. Not only will this darken the U.S.’s future, but it’s also offensive.
First, less of American’s income is coming less from paid work (wages) and more of it from government redistribution. According to the USA Today, wages made up 51% of personal income, the lowest in the nation’s history. In contrast, government payments hit a record high of 18.3% of personal income (90% comes from the federal government). These payments consist of Social Security, Medicare, Medicaid, unemployment benefits, food stamps, and so on. Roughly, for every five dollars in income employers paid out, the government paid out two. This is a 46% increase from the 2000 level. In inflation-adjusted dollars, the average American got $7,400 in government payments, way up from $4,800 in 2000.
The number of people living off the government is so high it’s frightening. Ed Morrissey, writing on the Hot Air website, points out that one in six Americans receives help from the government, a record 44 million on are food stamps (roughly, 15% of the population), and more than 8.4 million are collecting benefits for being jobless. Among states, generous New York gives the most, paying an astounding $9,400 per person. Only West Virginia approaches that amount and it siphons a significant portion of its revenue from federal government.
Second, less people are working. The USA Today, doing breakthrough work, found that the share of the population that is working fell to the lowest level since women started entering the work force three decades ago. Less than one in two Americans (45%) of Americans had jobs in 2010. This is the lowest rate since 1983 and an 8% drop since 2000. The pattern for men is particularly surprising. In 2010, just two out of three (66.8%) had jobs, the lowest on record. As of 2009, the USA Today reported, women were on the verge of outnumbering men in the workforce, a historic change.
Third, less people make things and more work for the government. Writing in the Wall Street Journal, Stephen Moore points out that there are nearly twice as many people work for the government (23 million) as in manufacturing (12 million). This is, roughly, a reversal of the situation in 1960. Ask yourself whether it is healthy to have so many workers living off taxes and so few making things. He also points more that some states have even higher ratios. New Jersey’s ratio is 2.5 to 1 ratio and New York’s is 3 to 1. Moore states that more Americans work for the government than for manufacturing, construction, utilities, mining, farming, fishing, and forestry. This is a recipe for disaster. Nearly half of the $2.2 trillion cost of state and local governments is for compensation for government workers.
Fourth, the least productive citizens pay increasingly less income taxes. Income taxes are increasingly born by the most productive citizens. In 2008, the bottom 75% of taxpayers (incomes equal or less than $67,000) made 34% of income, but paid only 14% of income taxes. Income here is adjusted gross income. The bottom 50% of taxpayers paid only 3% of all income taxes and a measly 3% of their income went to income taxes. In 2009, according to the New York Times, 47% of American households owed no income taxes, although most of them paid other federal taxes (for example, payroll and gas taxes).
The above facts suggest more and more people are riding in the wagon, less are pushing (Phil Gramm’s analogy). This appears to be offensive, an interesting question is why? One theory is that it is inefficient. Having so many people live off redistributed wealth transfers resources from the more efficient private sector to the less efficient public one. Studies, for example those by the Heritage Foundation, show that economic freedom (lack of government interference and lower taxes) strongly correlates with a society’s overall amount of wealth as well as other measures of well-being, such as health, education, and personal freedom. Having a dependency society will likely make us poorer.
However, inefficiency is the wrong sort of explanation because it is a problem for a whole society, and an abstract one, whereas the dependency society insults each individual the government treats as an ATM.
A second theory is that the country faces big problems and the above pattern will surely exacerbate things. George Bernard Shaw famously said, “A government that robs Peter to pay Paul can always depend on the support of Paul.” The country faces a massive debt. It is approaching the yearly output of the whole economy. According to www.usgovernmentspending.com, the government in 2010 at all three levels now spends more than 40% of what is produced in this country (that is, more than 40% of the GDP).That is, they spend more than 4 cents for every dime the economy produces. As people become increasing dependent on welfare programs and government wages, an increasing large segment will be unwilling to make necessary cuts in government spending. Those living off a sugar daddy are unlikely to want him to stop his free-spending ways.
This theory does not explain the offensiveness of the dependency society because the threat is a future one, namely that the country’s economy will be stuck in the doldrums, if not tank, while the dependency society is offensive today.
A third theory is that the dependency society is offensive because the attitude it takes toward more productive citizens. When the government takes so much of the fruits of their labor, it treats them merely as a means to an end. It treats them as mere ATMs, that is, as beasts of burden whose lives can be hijacked for the benefit of others. How else could one make sense of requiring some people to work at least one out of every three minutes for the government so that it can divvy out the benefits to favored groups? Decades ago, Harvard philosopher Robert Nozick argued that sacrificing some for the benefit of others is wrong because of the profound disrespect it involves. Just as it is true of slavery and a wartime draft, it is also true for a dependency society, albeit to a much lesser degree.
A progressive defender of this redistribution, for example, President Obama, might argue that as long as the majority of voters chose to yoke productive citizens in the above way, democratic values provide a good reason for the yoking. This rests on a misunderstanding of democracy. Democracy is valuable in large part because it tends to produce better results than other types of government. It is also more respectful of the citizenry as free and equal people than undemocratic systems. Both values are compromised if the majority decides to use its voting power to harass and oppress others. This might be done, for example, when governments impose Sharia law on unwilling women, oppress blacks via Jim Crow laws, or silence unpopular opinions. Making the productive class pay through the nose for an increasingly unappreciative and demanding group of dependents is offensive, even if the majority of Paul-like voters support it.
21 April 2011
Mommy Wars: The Tiger Mother Throws Down the Gauntlet
Stephen Kershnar
The Tiger Mother at War
Dunkir-Fredonia Observer
April 18, 2011
In her bestselling book, Battle Hymn of the Tiger Mother and her Wall Street Journal article, “Why Chinese Mothers Are Superior,” Amy Chua defends her version of “Chinese Mother” parenting practices and the philosophy behind it. The publisher (Penguin Press) knew the book would be huge and paid her in the high six figures in advance for the book. Her book and article have created a firestorm that has been covered by the Wall Street Journal, New York Times, Washington Post, Newsweek, National Public Radio, and the like. Chua has an endowed seat at Yale Law School (best in the U.S.) as does her Jewish husband who is less of a disciplinarian. Her family contains other similarly accomplished academics.
Her daughters were not allowed to attend a sleepover, have a play date, be in a school play, complain about not being in a school play, watch TV or play computer games, choose their own extracurricular activities, get any grade less than an A, not be the best student in any subject except gym and drama, play any instrument other than the piano or violin, and not play the piano and violin.
The “Chinese mother” philosophy, nicely summarized by Caitlin Flanagan in The Atlantic Monthly, consists of the following claims. First, children are inherently strong, not fragile. Because of this, parents can demand that their children work hard and excel at school without worrying about their self-esteem. Second, self-esteem comes from accomplishing difficult-and-worthwhile projects. Third, the better children get at doing something, the more they will enjoy doing it. Fourth, parents know better than their children what is in their interests. As a result they often override their children’s own preferences. That’s why Chinese daughters aren’t allowed to have boyfriends in high school or to waste their time being Villager Number Six in the school play. Fifth, Chinese mothers love their children. They are not content to let their children turn out badly and will make sure they have what they need to flourish.
Chua claims that “Chinese mothering” is not limited to the Chinese. She allows that Korean, Irish, and Ghanaian mothers can be Tiger mothers. This is likely politically correct cover. Her argument focuses on what she claims are the characteristic practices and attitudes of Chinese mothers. Perhaps she might include other East Asian mothers (that is, Korean and Japanese mothers). Other reviewers have also interpreted her in a similar way.
Critics have raised three main criticisms of the Chua’s thesis. First, Chinese parenting practices do not produce more successful children. Second, even if the practices produce more successful children, they are bad because they produce less happy children. Third, even if Chua’s practices do work and do not produce children who are less happy than those with Western parents, they still reflect some defect in Chua or the Chinese culture.
Consider the criticism that the Chinese parenting practices don’t work. One concern here is whether Chinese children do better because they have a genetic advantage. In her previous bestseller (“World on Fire”), Chua pointed out that the Chinese have dominated markets in a number of Asian countries outside of China. As Chua is surely aware, professors Richard Lynn, Arthur Jensen, J. Philippe Rushton, Richard Herrnstein, Charles Murray, and others have found that East Asians have on average a higher IQ than whites (5-6) points and other races. They argue that the difference is due in part to genetics. It has been argued that 40-80% of intelligence in populations is heritable. This view is quite controversial, but one now dated poll it reflected the plurality view of specialists in the field. If this is correct, then at least part of Chinese success is likely genetic. It is not clear how much, if any, Chinese parenting practices add to their genetic advantage. Furthermore, East Asians do better on math-related subtests. This would lead the heredity crowd to predict that they would do strikingly well in math and science fields. This is what we find.
The parenting-practice issue becomes less clear when we compare East Asians to Ashkenazi Jews (Jews of European descent). The latter have the highest tested IQ. On some studies, it is 112-115. They outperform East Asians in the various intelligence-related contests: earning money, attending Ivy League schools, winning the top intellectual prizes (for example, Nobel Prizes, Fields Medals, and Turing Awards). This is not to say that Jewish mothers don’t have special parenting practices (for example, guilt) or that Chinese parenting techniques don’t improve the performance of Chinese children relative to others, but it is to say that the quick inference from Chinese success (outside of China) to Tiger-mother practices is unconvincing.
Consider the criticism that even if Chinese practices work, they produce less happy children. The arguments to this extent tend to beg the question. Writing in the Atlantic Monthly, Christina Schwarz writes that during ages 3-12, play is good for children, despite its being disordered, unproductive, and unclouded by reason. She argues that this is what makes childhoods worth remembering. Her implicit message is that Tiger mothering lessens it and is therefore bad.
On a different tack, Chinese-American women quoted in Psychology Today, charge that Chua’s practices are cruel and abusive. They don’t cite any studies or conceptual arguments to support their charge. Ayelet Waldman writing in the Wall Street Journal points out that Asian-American girls aged 15-24 have above-average suicide rates, but she does not make it not make it clear whether this is true for East Asian families, let alone high-achieving ones.
On one study, East Asians were somewhat less happy (satisfied with their lives) than other relatively wealthy and free peoples. It is not clear to what degree this results from culture, genetics, or something else. Also, if the Chinese parenting practices work, they likely result in a greater chance at marriage, employment, and higher occupational status, some of the factors that correlate with greater happiness.
A third group of critics provide arguments that appear to be a series of anecdotes and personal attacks against her or the Chinese culture. They claim she is sadistic, racist, narcissistic, a banana (yellow on the outside, white on the inside) who knows nothing about Chinese culture or language, and that she doesn’t respect or cherish her daughters. The plural of anecdote is not data (not my line). In the anecdote-war, Chua has a powerful ally: her oldest daughter. Writing in the New York Post, Sophia Chua Rubenfeld publicly thanked her mother for helping her to have a meaningful life. She claims that she finds meaning in pushing herself to the limit of her potential and exalting in the feeling of doing more than she ever thought she could. “If I died tomorrow, I would die feeling I’ve lived my whole life at 110 percent. And for that, Tiger mom, thank you.”
Why then did so many mothers savage the book? One explanation put forth by Flanagan is that the liberal upper class mothers (read: rich and well-educated white mothers) who want their children to have a carefree, creative, and effortless childhood will soon discover that their children are going to get spanked in the competition for admission to elite colleges, medical schools, top music conservatories, and so on. She posits that Chua and other Chinese mothers are forcing them to choose between the childhood and the future they want for their children and they resent it. Another explanation, implicit in Waldman, is that Chua makes Western feel guilty because they expend less effort on parenting and are more preoccupied when compared to the Tiger moms. I’m not sure I put much stock in either explanation, but am also unsure what accounts for the rage the book has unleashed.
The Tiger Mother at War
Dunkir-Fredonia Observer
April 18, 2011
In her bestselling book, Battle Hymn of the Tiger Mother and her Wall Street Journal article, “Why Chinese Mothers Are Superior,” Amy Chua defends her version of “Chinese Mother” parenting practices and the philosophy behind it. The publisher (Penguin Press) knew the book would be huge and paid her in the high six figures in advance for the book. Her book and article have created a firestorm that has been covered by the Wall Street Journal, New York Times, Washington Post, Newsweek, National Public Radio, and the like. Chua has an endowed seat at Yale Law School (best in the U.S.) as does her Jewish husband who is less of a disciplinarian. Her family contains other similarly accomplished academics.
Her daughters were not allowed to attend a sleepover, have a play date, be in a school play, complain about not being in a school play, watch TV or play computer games, choose their own extracurricular activities, get any grade less than an A, not be the best student in any subject except gym and drama, play any instrument other than the piano or violin, and not play the piano and violin.
The “Chinese mother” philosophy, nicely summarized by Caitlin Flanagan in The Atlantic Monthly, consists of the following claims. First, children are inherently strong, not fragile. Because of this, parents can demand that their children work hard and excel at school without worrying about their self-esteem. Second, self-esteem comes from accomplishing difficult-and-worthwhile projects. Third, the better children get at doing something, the more they will enjoy doing it. Fourth, parents know better than their children what is in their interests. As a result they often override their children’s own preferences. That’s why Chinese daughters aren’t allowed to have boyfriends in high school or to waste their time being Villager Number Six in the school play. Fifth, Chinese mothers love their children. They are not content to let their children turn out badly and will make sure they have what they need to flourish.
Chua claims that “Chinese mothering” is not limited to the Chinese. She allows that Korean, Irish, and Ghanaian mothers can be Tiger mothers. This is likely politically correct cover. Her argument focuses on what she claims are the characteristic practices and attitudes of Chinese mothers. Perhaps she might include other East Asian mothers (that is, Korean and Japanese mothers). Other reviewers have also interpreted her in a similar way.
Critics have raised three main criticisms of the Chua’s thesis. First, Chinese parenting practices do not produce more successful children. Second, even if the practices produce more successful children, they are bad because they produce less happy children. Third, even if Chua’s practices do work and do not produce children who are less happy than those with Western parents, they still reflect some defect in Chua or the Chinese culture.
Consider the criticism that the Chinese parenting practices don’t work. One concern here is whether Chinese children do better because they have a genetic advantage. In her previous bestseller (“World on Fire”), Chua pointed out that the Chinese have dominated markets in a number of Asian countries outside of China. As Chua is surely aware, professors Richard Lynn, Arthur Jensen, J. Philippe Rushton, Richard Herrnstein, Charles Murray, and others have found that East Asians have on average a higher IQ than whites (5-6) points and other races. They argue that the difference is due in part to genetics. It has been argued that 40-80% of intelligence in populations is heritable. This view is quite controversial, but one now dated poll it reflected the plurality view of specialists in the field. If this is correct, then at least part of Chinese success is likely genetic. It is not clear how much, if any, Chinese parenting practices add to their genetic advantage. Furthermore, East Asians do better on math-related subtests. This would lead the heredity crowd to predict that they would do strikingly well in math and science fields. This is what we find.
The parenting-practice issue becomes less clear when we compare East Asians to Ashkenazi Jews (Jews of European descent). The latter have the highest tested IQ. On some studies, it is 112-115. They outperform East Asians in the various intelligence-related contests: earning money, attending Ivy League schools, winning the top intellectual prizes (for example, Nobel Prizes, Fields Medals, and Turing Awards). This is not to say that Jewish mothers don’t have special parenting practices (for example, guilt) or that Chinese parenting techniques don’t improve the performance of Chinese children relative to others, but it is to say that the quick inference from Chinese success (outside of China) to Tiger-mother practices is unconvincing.
Consider the criticism that even if Chinese practices work, they produce less happy children. The arguments to this extent tend to beg the question. Writing in the Atlantic Monthly, Christina Schwarz writes that during ages 3-12, play is good for children, despite its being disordered, unproductive, and unclouded by reason. She argues that this is what makes childhoods worth remembering. Her implicit message is that Tiger mothering lessens it and is therefore bad.
On a different tack, Chinese-American women quoted in Psychology Today, charge that Chua’s practices are cruel and abusive. They don’t cite any studies or conceptual arguments to support their charge. Ayelet Waldman writing in the Wall Street Journal points out that Asian-American girls aged 15-24 have above-average suicide rates, but she does not make it not make it clear whether this is true for East Asian families, let alone high-achieving ones.
On one study, East Asians were somewhat less happy (satisfied with their lives) than other relatively wealthy and free peoples. It is not clear to what degree this results from culture, genetics, or something else. Also, if the Chinese parenting practices work, they likely result in a greater chance at marriage, employment, and higher occupational status, some of the factors that correlate with greater happiness.
A third group of critics provide arguments that appear to be a series of anecdotes and personal attacks against her or the Chinese culture. They claim she is sadistic, racist, narcissistic, a banana (yellow on the outside, white on the inside) who knows nothing about Chinese culture or language, and that she doesn’t respect or cherish her daughters. The plural of anecdote is not data (not my line). In the anecdote-war, Chua has a powerful ally: her oldest daughter. Writing in the New York Post, Sophia Chua Rubenfeld publicly thanked her mother for helping her to have a meaningful life. She claims that she finds meaning in pushing herself to the limit of her potential and exalting in the feeling of doing more than she ever thought she could. “If I died tomorrow, I would die feeling I’ve lived my whole life at 110 percent. And for that, Tiger mom, thank you.”
Why then did so many mothers savage the book? One explanation put forth by Flanagan is that the liberal upper class mothers (read: rich and well-educated white mothers) who want their children to have a carefree, creative, and effortless childhood will soon discover that their children are going to get spanked in the competition for admission to elite colleges, medical schools, top music conservatories, and so on. She posits that Chua and other Chinese mothers are forcing them to choose between the childhood and the future they want for their children and they resent it. Another explanation, implicit in Waldman, is that Chua makes Western feel guilty because they expend less effort on parenting and are more preoccupied when compared to the Tiger moms. I’m not sure I put much stock in either explanation, but am also unsure what accounts for the rage the book has unleashed.
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