Posts tagged with: welfare state

[Part 1 is here.]

That most colossal blunder of Marxist experiments, the Soviet Union, collapsed more than twenty years ago, and yet Marxist thinking still penetrates the warp and woof of contemporary culture, so much so that it’s easy even for avowedly anti-Marxist conservatives to think from within the box of Marxism when considering the problem of cultural decay. Breaking out of that box means emphasizing but also stretching beyond such factors as insider cronyism, class envy, and the debilitating effects of the welfare state.

So, for instance, the influential 18th century philosopher Jean Jacques Rousseau rejected the doctrines of the trinity, the deity of Christ, miracles, and the idea of original sin, writing that at one point as a young man he suddenly felt very strongly “that man is naturally good” and that it was only from the institutions of civilization “that men become wicked.” Rousseau’s view has had enormous cultural consequences, giving credence to the perennial human impulse to do whatever feels natural, never mind how stupid or destructive.

The English writer and psychiatrist Theodore Dalrymple put it this way in an interview he gave for The Truth Project: (more…)

[Part 1 is here.]

Economic freedom does generate certain challenges. The wealth that free economies are so effective at creating brings with it temptation. Wealth can tempt us to depend on our riches rather than on God. The temptation can be resisted, as we see with wealthy biblical characters like Abraham and Job. But it’s a challenge the church should be mindful of, helping its members cultivate a balanced view of money and of our responsibility and opportunities as stewards of the things God has given us.

The free society also can be hard on communities, since the free enterprise system makes for such a mobile society. Michael Miller talks about this: the opportunities and demands generated by a complex market economy mean that people often end up moving far away from their childhood homes and the network of relationships that surrounded that home. In seeking to meet this challenge, we need to ask ourselves what strategies would effectively address the problem, and are there well-intended policies that are likely to make the problem worse. In essence, we need to exercise the virtue of prudence.

The sociologist Robert Nisbet has some useful insights here. In his 1953 work The Quest for Community, he developed the case that greater centralized political authority and social safety net spending beyond a certain minimal level actually begin to undermine civil institutions and community, since people depend less and less on their family and community bonds and more and more on state-sponsored humanitarian assistance.
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[Part 1 of 12 here]

In the 1950s and ‘60s, blacks were winning the civil rights they should have had all along, but in the midst of this positive trend, increasingly aggressive minimum wage regulations and extensive welfare programs were beginning to displace a comparatively free market of labor and private charity. The communities flooded with this state-sponsored mode of redistributive justice now face far higher levels injustice in the form of unpunished crimes and community breakdown than before the redistributive justice arrived.

So, for instance, (more…)

Over at Christianity Today Art Lindsley has a good piece on how C.S. Lewis’s support for true progress led him to oppose Progressivism:

Some of Lewis’s most pointed criticisms of “progress” came when he wrote on economics and politics, even though he did not often comment on these topics. When he was invited by the Observer in the late 1950′s to write an article on whether progress was even possible, he titled his contribution “Willing Slaves of the Welfare State.”

In this essay Lewis makes it clear he is for progress, in the sense of “increasing the goodness and happiness of individual lives.” But he expresses deep concern about the tendencies in the United Kingdom during World Wars I and II to give up liberty for security. He says Britons had grown, “though apparently grudgingly, accustomed to our chains.” He warns that once government encroaches on our freedom, every concession makes it more difficult for us to “retrace our steps.” Perhaps the most striking moment in this essay is the one on the nature of the happiness that he would like to see. Lewis says: “I believe a man is happier, and happy in a richer way, if he has ‘the freeborn mind.’ But I doubt whether he can have this without economic independence, which the new society is abolishing. For independence allows an education not controlled by Government; and in adult life it is the man who needs and asks nothing of Government who can criticize its acts and snap his fingers at its ideology. Read Montaigne; that’s the voice of a man with his legs under his own table, eating the mutton and turnips raised on his own land. Who will talk like that when the State is everyone’s schoolmaster and employer?”

The full article is here.

PaulRyanAP-500x333At National Review Online, Acton’s Director of Research, Sam Gregg, takes issue with a New York Times article that takes a “dim view” of Congressman Paul Ryan (R.-Wis.). Specifically, Gregg takes on author Timothy Egan’s charge that Ryan suffers from “Irish-Amnesia” because the congressman suggests that we in the United States have created a culture of dependency.

Such attitudes and critiques, the piece argued, reflected a type of ancestral amnesia on Ryan’s part. Egan reminds his readers that some English politicians warned against intervening in the Irish famine of 1845-1852 on the grounds that the market would sort out the shortages and that, in any case, many of the Irish were lazy and needed to learn how to fend for themselves. (more…)

welfare-stateStanford University’s Michael J. Boskins wants to talk about disease and dysfunction. It’s not a medical condition, though; it’s an economic one.

Far too few governments rein in their countries’ bloated welfare states before disaster strikes. As a result, some citizens eventually suffer the economic equivalent of a heart attack: wrenching declines in living standards as they are victimized by unsustainable programs’ endgame. Greece and the city of Detroit are only the most recent grim examples.

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A recent speech by U.S. Senator Marco Rubio laid out what his press office terms “Conservative Reforms for Combating Poverty.” It began well and had a nice line or two emphasizing the role family breakdown plays in perpetuating generational poverty, but then it went all technocratic and wobbly.

So, for instance, at one point he argued that a lack of education is one reason for the decline of marriage among the poor, noting that “64% of adults with college degrees are married, while only 47% of those with a high-school education or less are.” How does he know that being married doesn’t make one more likely to pursue higher education, or that both tendencies aren’t caused by something else? (more…)

RedistributionofWealthAre you a fan of redistribution? Do you think those with more money should willingly or unwillingly spread the wealth? Do you believe the government should step in and help with the redistribution process? Well, economist Donald Boudreaux has a few questions for you.

    • Do you teach your children to envy what other children have? Do you encourage your children to form gangs with their playmates to “redistribute” toys away from richer kids on the schoolyard toward kids not so rich? If not, what reason have you to suppose that envy and “redistribution” become acceptable when carried out on a large scale by government?

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    An exceedingly honest woman called into an Austin, Texas, radio talk show, KLBJ, to discuss why she chooses not to work. She, her husband and three children rely on tax dollars for shelter, utilities and food. She admits that her parents did not work either, and that free money and programs were offered all the time. And what’s wrong with that?

    Transforming Welfare: The Revival of American Charity

    Transforming Welfare: The Revival of American Charity

    By offering private alternatives to the failed welfare state, this collection of essays hopes to contribute to the restoration of an ethic that can be the foundation of a truly free and humane system of social assistance.
    $4.00

    Over at the IFWE blog, Elise Amyx takes a look at Brian Fikkert’s argument about the origins of the modern American welfare state:

    According to Fikkert, the evangelical church’s retreat from poverty alleviation between 1900 and 1930 encouraged the welfare state to grow to its size today. Church historians refer to this era as the “Great Reversal” because the evangelical church’s shift away from the poor was so dramatic.

    In Faithful in All God’s House: Stewardship and the Christian Life, Gerard Berghoef and Lester DeKoster make a similar case. They argue that “the church is largely responsible for the coming of the modern welfare community.” They also cast the hopeful vision that another reversal might occur: “The church could be largely responsible for purging welfare of its faults and problems if enough believers caught the vision.”

    While Fikkert is largely drawing on the early twentieth century in America for his argument, Berghoef and DeKoster examine more broadly the Christian perspective on the relationship between faith and works of charity. This dynamic is, after all, is a perennial challenge for Christian social engagement, and the interaction between the Social Gospel and evangelicalism in America is just one example. Another is the reversal over the last century or so in the Netherlands, where there has been a move from Abraham Kuyper’s claim that “all state relief for the poor is a blot on the honor of your Savior” to the church’s plea “for social security that is not charity but a right that is fully guaranteed by government.”
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