I am a devout fan of capitalism. It is the best system ever devised for making self-interest serve the wider interest. This system is responsible for many of the great advances that have improved the lives of billions—from airplanes to air-conditioning to computers.
Since the French Revolution, Americans have glanced over to our friends across the Atlantic Ocean as a model of what a country should not do. That tradition continues. France’s centralized planning of the economy, health care, education, the family, religion, and so on is not working. The New York Times reports:
The pervasive presence of government in French life, from workplace rules to health and education benefits, is now the subject of a great debate as the nation grapples with whether it can sustain the post-World War II model of social democracy.
Well, those who champion economic, moral, and political liberty predicted this ages ago. As expected, government control of French society has crippled France’s “capability to innovate and compete globally.”
What is more, “investors are shying away from the layers of government regulation and high taxes.” Again, not surprising.
The French government continues to raise taxes and create reasons to redistribute workers’ earnings. According to the article, in France “most child care and higher education are paid for by the government, and are universally available, as is health care.” The cost of health care is “embedded in the taxes imposed on workers and employers; workers make mandatory contributions worth about 10 percent of their paycheck to cover health insurance and a total of about 22 percent to pay for all their benefits.” This is unsustainable.
Beginning today, Acton is offering its first monograph on Eastern Orthodox Christian social thought at no cost through Amazon Kindle. Through Tues., Nov. 12, you can get your free digital copy of Creation and the Heart of Man: An Orthodox Christian Perspective on Environmentalism (Acton Institute, 2013). The print edition, which runs 91 pages, will be available later this month through the Acton Book Shop for $6. When the free eBook offer expires, Creation and the Heart of Man will be priced at $2.99 for the Kindle reader and free reading apps.
A summary of Creation and the Heart of Man:
Rooted in the Tradition of the Orthodox Church and its teaching on the relationship between God, humanity, and all creation, Fr. Michael Butler and Prof. Andrew Morriss offer a new contribution to Orthodox environmental theology. Too often policy recommendations from theologians and Church authorities have taken the form of pontifications, obscuring many important economic and public policy realities. The authors establish a framework for responsible engagement with environmental issues undergirded not only by Church teaching but also by sound economic analysis. Creation and the Heart of Man uniquely takes the discussion of Orthodox environmental ethics from abstract principles to thoughtful interaction with the concrete, sensitive to the inviolability of human dignity, the plight of the poor, and our common destiny of communion with God.
Michael Tanner of the Cato Institute released a recent policy analysis that raises important questions about whether or not we should completely re-conceptualize how to provide food for the truly disadvantaged. In “SNAP Failure: The Food Stamp Program Needs Reform” Tanner argues The Supplemental Nutrition Assistance Program (SNAP) is currently crippled by high administrative costs, significant fraud and abuse, and weakening of standards. Tanner notes that SNAP breeds greater dependence on government, and, even worse, seems to have negligible long-term effectiveness in eliminating food deficiencies for the truly disadvantaged.
The statistics are overwhelming. Using primarily government data, Tanner observes that the poverty is politicized in Congress through the framing of food stamps as fulfilling two separate goals—“improved levels of nutrition” and “strengthening the agricultural economy.” This created the “bipartisan” support that has exploded funding and served the interests of both political parties. Everybody wins, except for the poor. According to Tanner, “Since 2000, spending on SNAP increased from just $17 billion per year to more than $78 billion in 2012, a greater than fourfold increase.” The increase in spending cannot even be blamed on the recession. According to Congressional Budget Office (CBO) estimates, 35 percent of the program’s growth from 2007 to 2011 was not a result of economic factors in the country.
The factors that have created the expansion include:
“Roman Catholicism is primarily concerned with man’s transcendent end and purpose,” says Rev. James V. Schall, S.J., “with how it is achieved in actual lives, in actual places, and in real time.” Rev. Schall considers how Catholicism and political philosophy are connected:
A course in “Roman Catholic Political Philosophy” is rarely found in any academic institution, including those sponsored by the Church. We do find courses titled “Religion and Politics,” “Social Doctrine of the Church,” or “Church and State” — but “Roman Catholic Political Philosophy” is something different. Going back to Plato, it is common to find that most people consider philosophers and academics, not to mention clerics, to be rather foolish and naïve when it comes to dealing with the practical affairs of this world. Philosophers are notorious for studying everything else but politics; and when they do, they insist on studying them as if their object were like that of the physical sciences and not free human agents. Aristotle already warned us not to use a method that was inappropriate to the nature of the object studied.
But there are two questions combined in that title: First, what is political philosophy? And second, what is Roman Catholicism? The two are not to be confused. They are, if possible, to be related in a coherent, non-contradictory whole such that each retains its essential nature while relating to the other. Whether we like it or not, both are present in the actual human world in which we live. Philosophy, to be itself, cannot, by its own methods, exclude any consideration of what is, of what claims to be true. Roman Catholics, during their time on earth, live in the polities to which they belong or dwell in. Like everyone else, they too are “political animals,” as Aristotle said.
For over twenty years I’ve spent (or wasted, as my wife would say) countless hours playing Civilization, Meier’s award-winning strategy game. Every time I play the game I enter an almost trance-like state of complete immersion. According to positive psychologist Mihály Csíkszentmihályi, what I’m experiencing in that moment is known as “flow.” Csíkszentmihályi describes the mental state of flow as,
being completely involved in an activity for its own sake. The ego falls away. Time flies. Every action, movement, and thought follows inevitably from the previous one, like playing jazz. Your whole being is involved, and you’re using your skills to the utmost.
According to Csíkszentmihályi, there are ten factors that accompany the experience of flow:
During the government shutdown billionaire philanthropists Laura and John Arnold gave $10 million to the National Head Start Association to keep the program for low-income children running. Mr. Arnold made it clear, however, that he did not believe this was a permanent solution, as “private dollars cannot in the long term replace government commitments.”
But some people thought Arnold’s generosity itself undermined the government’s power. As The Nation’s Amy Schiller said, “The entire shutdown is undergirded by a fantasy of a world in which the government’s power is vastly reduced and private citizens step into the breach with better, more innovative ideas for solving social challenges.”
From the folks at Independent Women’s Voice:
Can’t keep your health care plan? Received a cancellation letter?
We know that ObamaCare is causing this happen to people all across America — your family, your friends, your co-workers, your employees. Maybe even you.
Washington needs to see what is happening. That’s why Independent Women’s Voice launched a new Tumblr site — MyCancellation.com — and we are looking for submissions from the millions across the country who have received cancellation letters from their health insurance providers notifying them that their plan – that they liked – will be cancelled due to ObamaCare. (more…)
“Dark money” sounds menacing and foreboding – a financial nomenclature suggestive of gothic masterpieces like “The Raven” and “The Black Cat.” Whereas Poe’s tales actually contain sinister elements, the phrase dark money is employed by activist shareholders much like the villains of countless “Scooby Doo” cartoons devised illusory ghosts, werewolves and vampires. The evildoers wanted to scare those meddlesome Mystery Machine kids from nefarious moneymaking schemes.
The anti-capitalism messages of “Scooby Doo” are repeated by those ominously intoning the perceived evils of so-called dark money in politics. In ordinary political usage, dark money refers to funds raised to finance an election campaign or ballot initiative without any requirement of public disclosure before voters decide the question.
Shareholder activists have torn a well-worn page from the “Scooby Doo” playbook by adopting the tactics of the show’s bad guys. These tactics include attempts to frighten voters with the dark money bogeyman, who lurks behind other pet issues such as genetically modified organisms and fracking (hydraulic fracturing). (more…)
Although Ballor’s book is very accessible, the reading is by no means “light.” I would call it “engaging heavy reading.” While the concepts are clear and the analogies riveting, Ballor has a way of putting so much into a sentence that it can take some time to work through his ideas. I found myself time and time again putting the book down for a few minutes to digest a thought, or re-reading a paragraph to make sure I followed the contours of his thought. There is a lot here, and it is thought provoking. Whether one agrees with all of Ballor’s ideas or not, he offers clarifying insights into many aspects of Christian social thought and action. Even where I disagreed with Ballor, I found his writing helpful for articulating my own positions.
A few basic assumptions underlie Ballor’s work, assumptions that would not surprise anyone familiar with Christian tradition. Central to Ballor’s thesis is the fact that human beings are created in the imago dei, the image of God. Like God, we are naturally oriented to love. Like God, we are naturally creative and industrious. Like God, we are naturally inclined to give of ourselves for the sake of others. Of course, because of the fall of humanity into sin, these naturally inclinations and orientations have been corrupted and twisted by evil. Nevertheless, there remains a natural order of things, inherent in creation and revealed in Scripture, towards which we as responsible human persons ought to strive: love for our neighbor, care for creation, industry, community, procreation, responsible use of resources (in all senses), and mutual recognition and respect of one another’s humanity.
One particularly poignant theme that Ballor strikes home again and again in the book is the nature of human beings as social persons in community, and the corresponding responsibility that we have to that community, which always was, but increasingly (and obviously) is global.