“There exists an obvious fact that seems utterly moral:
namely, that a man is always prey to his truths”
Albert Camus, The Myth of Sisyphus and Other Essays (1955)
I wrote a post about 2½ years ago (Aug. 31, 2017) with the same title as this one. It referred to University of Connecticut law professor James Kwak’s book Economism, which warns against “the pernicious influence of economism in contemporary society.” Prof. Kwak defines “economism” as “a distorted worldview based on a misleading caricature of economic knowledge,” and makes the case that free market ideology is guilty of it:
“The competitive market model can be a powerful tool, but it is only starting point in illuminating complex real-world issues, not the final word. In the real world, many other factors complicate the picture, sometimes beyond recognition.”
As we’ve seen, free market economic theory is based on the assumption of a “pure” capitalist state. Prof. Kwak calls for a new approach that meets the complex challenges of real life:
“Real change will not be achieved by mastering the details of marginal costs and marginal benefits, but by constructing a new, controlling narrative about how the world works.”
“Reckoning” means “a narrative account” and “a settling of accounts,” as in “Day of reckoning.” A reckoning on economic policy therefore begins with an examination of whether the prevailing ideology actually delivers what it theoretically promises. Honest reckoning is hard, because the neural circuits of our brains are predisposed to maintain status quo and resist change to both individual and cultural belief systems. The difficulty is amplified when fundamentalist ideology is at play, because reckoning threatens historical cultural mythology, which is tantamount to sacrilege.
“History is powerful. George Santayana’s warning that ‘those who cannot remember the past are condemned to repeat it’ rings true because the past influences the present.
“Unfortunately, history’s power does not depend on its accuracy: A widely believed historical lie can have as much impact as a historical truth.
“President John F. Kennedy explained to Yale’s graduating class of 1962 that ‘the great enemy of the truth is very often not the lie — deliberate, contrived, and dishonest — but the myth — persistent, persuasive, and unrealistic. Too often we hold fast to the clichés of our forebears…. We enjoy the comfort of opinion without the discomfort of thought.’”
Change that breaks with predominant ideologies and historical cultural myths requires more than individual changes of opinion: it needs shifts in cultural belief and practice, and a willingness to learn from history. The odd are stacked against it, for reasons Pulitzer prize winning war correspondent Chris Hedges describes in War is a Force That Gives Us Meaning (2014):
“Every society, ethnic group or religion nurtures certain myths, often centered around the creation of the nation or the movement itself. These myths lie unseen beneath the surface, waiting for the moment to rise ascendant, to define and glorify followers or member in times of crisis. National myths are largely benign in times of peace…. They do not pose a major challenge to real historical study or a studied tolerance of others in peacetime.
“But national myths ignite a collective amnesia in war. They give past generations a nobility and greatness they never possessed…. They are stoked by the entertainment industry, in school lessons, stories, and quasi-historical ballads, preached in mosques, or championed in absurd historical dramas that are always wildly popular during war.
“Almost every group, and especially every nation, has such myths. These myths are the kindling nationalists use to light a conflict.
“Archeology, folklore, and the search for what is defined as authenticity are the tools used by nationalists to assail others and promote themselves. They dress it up as history, but it is myth.
“Real historical inquiry, in the process, is corrupted, assaulted, and often destroyed. Facts become interchangeable as opinions. Those facts that are inconvenient are discarded or denied. The obvious inconsistencies are ignored by those intoxicated with a newly found sense of national pride, and the exciting prospect of war.”
All of this makes the Business Roundtable’s Statement on the Purpose of a Corporation and the World Economic Forum’s Davos Manifesto (we looked at them last time) all the more remarkable, since they defy four decades of the prevailing economic myth that “The [sole] social responsibility of business is to increase its profits.”
On the other hand, a recent administrative order imposing work requirements on food stamps recipients offers an equally remarkable example of myth-driven policy-making. According to ABC News (Dec. 4, 2019), proponents say the move will “restore the dignity of work to a sizable segment of our population” — clearly a nod to the cultural myth that anybody with enough gumption (and enough education, funded by the newly nationalized student loan industry) can work their way out of poverty, and if they don’t, it’s their own fault. As we’ve seen, data to support this way of thinking has long been absent, but the myth prevails, and never mind that “all the rule change does is strip people from accessing the benefit,” that the food stamp program “is intended to address hunger and not compel people to work,” and that “those affected are impoverished, tend to live in rural areas, often face mental health issues and disabilities.”
Economism was published on January 10, 2017, just shy of three years ago as I write this. Today’s “Reckoning” post was inspired by a Time Magazine cover story last month: How the Elites Lost Their Grip: in 2019, America’s 1% behaved badly and helped bring about a reckoning with capitalism, Time Magazine (Dec. 2-9, 2019). We’ll look at what it says about economic reckoning next time.