Wednesday, March 21, 2012

Austerity and Dependence

Welcome to the era of the gerontocracy. Nearly all political energy is exhausted in dealing with the ramifications of the growth of one demographic: the elderly. Such a political climate was predicted a decade ago. But, now that the call for austerity measures has been issued, the American public has been asked to reckon with the facts. 
"Today the ratio of working taxpayers to nonworking pensioners in the developed world is around 3:1. By 2030, absent reform, this ratio will fall to 1.5:1, and in some countries, such as Germany and Italy, it will drop all the way down to 1:1 or even lower. While the longevity revolution represents a miraculous triumph of modern medicine and the extra years of life will surely be treasured by the elderly and their families, pension plans and other retirement benefit programs were not designed to provide these billions of extra years of payouts" (Peterson, G. Peter. Grey Dawn: The Global Aging Crisis. Foreign Affairs. Jan/Feb 1999). 
Faced with the financial crisis on one hand and this demographic crisis on the other, neoliberalism presents us with a false choice - cut education and social services for the young and the most in need and leave Medicare and Social Security untouched, or cut entitlement programs for the current generation of retirees. The choice is a false one; agreeing to any kind of cuts affirms the logic of neoliberalism and its arsenal of moral conceptions regarding debt and deficits.

The generational conflict must be acknowledged. The youth of today are going to foot the bill the profligacy of the ruling generation - a generation that includes the Baby Boomers, the first cohort of which is about to retire. Students and recent graduates already drowning in debt are being asked to pay for the continued State support of their parents, whether through taxes or cuts to public education. Yet this generational politics described by Connor Kilpatrick in this essay at Jacobin and Malcolm Harris in this essay at the New Inquiry will not be solved by fighting the elderly for the last scraps of government assistance. Such an argument does not break from the logic of neoliberalism. In fact it uses the very language of neoliberalism to make its case. To truly fight austerity and the economic order it rationalizes, we must throw out the market-based conception of "dependence". 

One of the biggest obstacles in the way of successfully fighting austerity is the continued use of "dependence" by the left. Declarations such as, "batten down the hatches, because if there’s one thing they’ve made abundantly clear, the Boomers are going to cling to life and power until the very last EKG blip, fleecing us all the while" are characteristic of a reactionary argument. Indeed, Reagannites and Thatcherites provided this same rationale provided during for cutting social services during the 1980s. 


The reasoning behind portraying the elderly as dependent is as follows: since the elderly, like the unemployed, do not participate in the productive process they are not entitled to any kind of support. And, because those populations do not participate in productive life, the rest of the able-bodied population is forced to subsidize their indolence. A serious challenge to the rationale for austerity rejects the idea of dependence completely and reframes government assistance as an issue of freedom.  In an essay for the Nation last year, Corey Robin discussed how this might be done:
"We must develop an argument that the market is a source of constraint and government an instrument of freedom. Without a strong government hand in the economy, men and women are at the mercy of their employer, who has the power to determine not only their wages, benefits and hours but also their lives and those of their families, on and off the job."
Social Security and Medicare do not abridge freedom by way of government intervention. Instead, these social welfare programs expand freedoms for the members of a polity. Social Security allows the elderly to live free from the threat of starvation, provides the elderly to move about freely despite living on a fixed income, and frees the elderly from the threatening vicissitudes of post-employment life. This kind of reasoning must be extended to all corners of economic life. Austerity measures, contrary to what Democrats and Republicans say, do not expand freedom. Placing the fates of those citizens most in need - students, the poor, and the elderly - at the mercy of the market does not enhance individual freedom; it limits it.

This mode of thought can even be extended to explain the relationship between the youth and the retired. Asking the younger generation to pay for the care, in the form of cuts to healthcare and education, absolutely constitues a curtailment of freedom. Yet, the way to prevent this state of unfreedom is not to in turn cut social services and entitlement program for the elderly. That, too, is a curtailment of freedom. The State, empowered by a democratic polity, can instead expand support for at-risk populations, in turn expanding freedom. This idea, that an expansion of social services is the answer to the problem of intergenerational conflict, is the real challenge to neoliberalism and austerity.

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There is another component to the popular picture of generational conflict. The irony of living in a gerontocracy is that when the government is run by old people in possession of fantastic wealth - Nancy Pelosi, John Kerry, John McCain, to name a few - it is easy to forget that the many older Americans are not so fortunate. Baby Boomers, from the union-shop manufacturer to the school teacher, have been also been fleeced and exploited. They, too, have seen wages stagnate, houses foreclosed on, savings wiped out, and debt increased. The response to the crisis and concomitant calls for austerity measures should not be a cry of "eat the old." It should be the cry of "eat the rich", accompanied with a hearty shout of "no one is dependent!" 

Don't fight the elderly simply because, after years of wage slavery, they finally get to step off the unceasing economic treadmill. Fight those who argue that anyone deemed "unproductive" does not have the right to a basic level of social security. Challenge the idea that people are only of value to society when they have productive potential. If neoliberalism is an economic model that awards power to those with the fattest wallets, fight for an economic paradigm that insures everyone has an equal ability and equal resources to engage in the political process.

It is true that the young have been made to bear a disproportionate burden of the austerity measures that have come out of the financial crisis, and that they will continue to do so in the foreseeable future. Students and recent graduates are paying for the profligacy of the bankers  and the ruling class in the form of cuts to public education. These same students, in the event that they find a job, will then pay for those same profligate bankers to retire, while the students, when they grow old, will not have the luxury of that same kind of safety-net. All of this is tremendously distressing and reason enough to take to the streets. But, at the same time, the pensioned factory worker or school teacher is not the enemy; they are partners in the fight to alter the status quo that forces us to make the false choice - to side with either the youth or the aged. When you face off with the police in during the next occupation, remember to stand side-by-side with your parents, not face-to-face against them.

4 comments:

  1. This comment has been removed by the author.

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  2. You define freedom very oddly, and in a way which appears to mirror the negative definition of people critical of anarchy.

    You appear to take draw on your definition of freedom from the ability to act as opposed to the enjoyment of some right. It's like a statist saying "oh, you want freedom from the government, so you want the *freedom* to kill?" In this way they twist the definition of freedom. In the same way, you define freedom as "the ability to do things" and hence go on to conclude that Society Security increases the freedom of people. Sure, it increases the freedom of older people - they now have extra money to spend. But, using this definition of freedom, removing all laws against murder would also increase freedom of people. Of course, it becomes obvious that such a definition is useless because now that anyone can "legitimately" kill, the violence on the part of others mirrors the restrictions the state put on you, and hence your freedom now is the same as your freedom before.

    We see that freedom is not a definite concept, for "prevention of the restriction of others' freedom" could either be seen as a restriction itself by the law or instead as a freedom exercised in a society without any law.

    Let me restate that - me preventing you from stealing from Paul could either be considered me restricting your freedom to acquire property or me exercising my freedom to do whatever I want.

    Stopping either action thus inhibits 'freedom.' In such a manner, all actions in society restrict freedom, and hence "freedom" becomes useless as a concept if viewed through the lens of "absolute ability to do things." It indeed becomes self-contradictory.

    Instead, the other way to define freedom is through a set of supposed "natural rights" and work from there. This idea actually passes the intuition of what freedom should be:

    If I beat you in the face randomly, you would consider this a violation of freedom, right? But you wouldn't consider it a violation of my freedom if I am forced to pay for your medical expenses. That's because there is a clearly defined set of rights, such as the right of self-ownership.

    Furthermore, freedom is only useful to be defined in such a way as to be quantifiable (or at least able to have its change in amount described). Why do I bring this up?

    Because you could argue that there exists a right to a monthly payment off of which you can live. This, you argue, is freedom. However, if we are to define any property rights at all, we see that this supposed increase in freedom of the elderly is accompanied by a decrease in the freedom of the property owners. Because "freedom" in one instance increases and decreases in the other, it cannot be quantified, and hence freedom becomes a useless concept with regards to public policy. It follows the same path of the concept of utility in morality - only useful to describe how useless it is.

    That is why I said freedom must be able to be described in terms of increasing or decreasing - otherwise, it's pointless. The only way to do that is to define freedoms, or rather rights, in such a way so that they can't contradict each other. Thus, you must either reject the idea of property or the idea of positive entitlements to other people's property.

    Sorry if I'm a bit incoherent - it's both entirely too late and my first time writing this out.

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    1. I apologize for taking so long to respond. Things have been hectic with school and college acceptances. I'm going to address to the points you make one by one. If I don't respond to of your points, it's because I didn't really see what you were trying to get at.

      First, you say that my definition of freedom mirrors "the negative definition of people critical f anarchy." Since you brought up anarchy, I have to ask, what kind of anarchy are you referring to? If you referring to the anarchy of Emma Goldman of Bakunin, then I say to you, sorry comrade, I'm presenting a pragmatic alternative. I wish we could implement anarcho-communism, but it just isn't going to happen. Ideologically, I'm pretty close to an anarcho-communist. I see both the market and state as fundamental systems of unfreedom and constraint. If you're referring to the anarcho-capitalism of Nozick or Rothbard, my definition of freedom seems critical of that anarchy because it is.

      The market, even if independent and untouched by the state, creates a kind of oppressive social order. Capitalism is a source of contraint and unfreedom, regardless of what the state does. Hierarchical labor enforces rent extraction and pure exploitation - capitalists and business owners extract the value of the labor from the people who actually carry out the labor. Regardless of whether or not the state exists, this economic paradigm is inherently exploitive and unfree.

      You criticize me for appearing to "draw on [my] definition of freedom from the ability to act as opposed to the enjoyment of some right." A common criticism made by Right wingers is that socialists and communists disregard any kind of natural rights theory. This could not be further from the truth. It is the right, including right-wing libertarians and conservatives, who actively attempt to prevent the realization of natural rights. If you look at the French Revolution, you can see that the abolition of private property - the defining characteristic of capitalism - is the logical conclusion of Enlightenment thought. Collective ownership or the idea of the common is not a retrograde idea that seeks to roll back Enlightenment strides made to realize universal private property. Rather, the common is the progression of property out of the realm of exploitation and into the realm of the common. The right to property ended feudalism. Communization of property marks the end of capitalism.

      Therefore, I'm not arguing that there exists a right to a monthly payment off of which you can live. I'm arguing that there exists a right to live without subjugation by a kind of industrial hierarchy. I'm arguing that there exists a right to live free from the choice that capitalism provides - a choice between wage slavery and starvation.

      You argue that freedom must be able to be described in terms of increasing or decreasing - otherwise, it's pointless. And while I think this is a bit of a facile distinction, I'm willing to the play the game. The increase in the freedom of the elderly does not come with a decrease in the freedom of property owners at all. This is because property owners, by their very existence - that is owning property for exclusive use - abridge freedom of those from whom they extract rent of surplus value.

      Theoretically, I reject the idea of property. But, in practice and public policy, the end of property is difficult to bring about. The world is not made more just by continued cries to destroy capitalism. That gets us nowhere. With the definition of freedom I used, which isn't of my creation, I attempted to provide a concrete policy option that can be used to alleviate suffering in the meantime while efforts to end property are undertaken.

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  3. "I have to ask, what kind of anarchy are you referring to?"

    I mean the mainstream understanding of anarchy - "maximize freedom to do whatever the heck you want."

    You say you see markets as fundamentally immoral. I'd like to ask from where you draw your conclusions, since we've never had a true market in the United States but always corporatism. Do you draw off the theoretical ideas of capitalist thinkers such as Mises and Rothbard or do you go off of history (which has been generally anti-capitalist)?

    "capitalists and business owners extract the value of the labor from the people who actually carry out the labor."

    Have you considered the role of the capitalist in light of time preference and lengthened stages of production? I'd like you to watch this video that explains what I mean:

    http://www.youtube.com/watch?v=uOzotWrHheU

    He makes a slight mistake in there, but it's not central to the concept and easily salvageable.

    "A common criticism made by Right wingers is that socialists and communists disregard any kind of natural rights theory. This could not be further from the truth. It is the right, including right-wing libertarians and conservatives, who actively attempt to prevent the realization of natural rights."

    I don't think it's a valid criticism of left-libertarianism. Many LLs don't believe in natural rights (and many right-libertarians either), but I understand they have different views. You, however, didn't appear to be defending some system of natural rights but some abstract idea of freedom.

    "If you look at the French Revolution, you can see that the abolition of private property - the defining characteristic of capitalism - is the logical conclusion of Enlightenment thought"

    The French Revolution was a bourgeoisie revolution, if I remember correctly, which sprang from a period of monarchy. How does this 1) show that capitalism was bad (as opposed to monarchy) and 2) show that the purpose was the elimination of property?

    "I'm arguing that there exists a right to live without subjugation by a kind of industrial hierarchy"

    First of all, I doubt that you oppose the idea of property. Even the staunchest AnComs I've met advocate property - communal property. The question of property is not whether it should exist, but who gets to control it. One of the main distinctions between right and left is that the right claims the original person who homesteaded the property or received it from a previous legitimate owner should have absolute control (until abandonment), while the left claims that his community should have absolute control.

    Now, for the sake of argument, I'll assume you actually mean that you don't believe in the concept of any property. Hence, anyone has an equal ability to access any good. We can better define the allowed actions as "any interaction with any good is allowable." Hence, why would cordoning off goods not be allowed? After all, I have as much a right to cordon off goods as you do to do whatever you want with them.

    "This is because property owners, by their very existence - that is owning property for exclusive use - abridge freedom of those from whom they extract rent of surplus value."

    Analyzed without any fancy words attached to their actions, what property owners do is they take resources and separate them away from other people. If everyone is allowed to do anything with any property, why is this separation immoral?

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