Too Much Competition is Ruining Sport

Competition is amazing! It is the disruptive engine at the heart of the three key institutional innovations of modernity: market economies, democracy, and science. But despite its glamorous power, competition is not enough. Indeed it can be dangerous if it escapes from its box. In democracies, for example, the competition for power can so dominate politics that little actual governance gets done, as presently in America where elected politicians are forced to spend most of their time and energy raising money and running for their next election. In market economies, competition turns corporations into psychopaths concerned only to externalise costs and privatise benefits. The resulting race to the bottom, such as in Chinese food safety, can destroy lives and also entire industries. 

So far so obvious. But this is the season of the Olympics so this post will focus on a different problem of competition, the threat it poses to sport by emptying out the meaning from what has become an important part of our global - our human - culture.

Liberalism Insists on the Freedom to Insult Religion

Should insulting religion be banned? The reason the idea is still debated in the 21st century is that it has been reframed as a debate within liberalism rather than against it. The arguments set forward by groups such as the Organisation of Islamic Cooperation (eg) nowadays have a liberal sound to them: Freedom from Harm; Anti-discrimination; State Neutrality; and Tolerance. But in fact they are not liberal at all. They do not respect individuals, nor are they compatible with a free society.

What Terrorists Want - and How to Stop Them Getting It

After every new atrocity or catchy ISIS video the armchair psychologists and amateur Islamic theologians take to the air. Their low grade psychobabble turns tragic events into compelling TV narrative and brings mainstream attention to political opportunists. But even if it made better sense it would still be irrelevant. All these pundits are focused on the wrong thing: how particular individuals are recruited to terrorist groups and causes.

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Terrorism is not a personality type, a psychological illness, a theology, or a goal in itself. Terrorism is a technique, a particular form of warfare that the weak wage against the strong.

If we want to stop terrorism we have to first understand it. That means acknowledging its rationality as a means to an end. The question we should be asking is, what are terrorist acts supposed to achieve and how?

The Concept of White Privilege Does More Harm Than Good

'White privilege' and its cousins have achieved enormous prominence on the American left, from which it now seems to be spreading around the Western world. As a slogan it has an undeniable rhetorical power. But from a moral perspective it is flawed: at best mistaken about the core problem of racial injustice and at worst racist in its own right. At the political level it is divisive - arguably deliberately so - and thus incapable of supporting the consensus needed to build a just society.

Saving The Planet: Why Cap-and-Trade Is Not Fit For Purpose

Guest post by Tadhg Ó Laoghaire 

"It's not easy being green"

                                                                       -Kermit the Frog

A consensus is finally shaping up among international policy-makers. Market-based emissions trading has become the modern world's primary pollution control mechanism, forming a key part of various national and international bodies' commitment to climate change mitigation. The largest such market is the European Union's Emissions Trading System, which accounts for over 90% of the world's carbon market volume, but market trading systems are also a key part of the Kyoto protocol under the Clean Development Mechanism, and looks set to be adopted in China in the near future. Unfortunately cap-and-trade emissions systems are structurally incapable of delivering us from climate change.

The Brain Gain: Why Smart People Should be Encouraged to Leave Developing Countries

Guest post by Denise Coenegracht

Skilled workers emigrating from developing countries are good for us, but bad for the developing countries At least, according to the received wisdom. When considering the facts, a different picture emerges. One with many economic upsides for the migrant's home country. Meet the brain gain.

This Christmas, give the gift of a blameless life to someone you love

Do you want to be a good person but find yourself always falling short?

It may not be your fault. These days it is difficult to feel like a good person. In fact the harder you try, the more you may feel like a failure.

The calls on our moral attention are multiplying at an extraordinary rate. We are living through a perfect storm of social justice movements, activist NGOs, an unusually plausible pope, and a flood of academic moral philosophers trying to write for the public. Globalisation means that we have to take account of the furthest implications of our actions. The internet and social media spread the news of our ever increasing obligations and strike down those who sin without mercy.

Is Home Schooling Morally Defensible?

Let me start with the obvious. Home schooling is an objectively deficient form of education. It inhibits the development of life skills, such as for negotiating social institutions and employability. It undermines political community, such as by preventing children from learning society's common sense and dividing them from citizens of different homes. It provides a lower general quality of education since its 'teachers' know nothing more of what or how to teach than their textbooks tell them.

Rich countries are not to blame for global warming but they should still pay more to stop it

An unfortunate side effect of the moralisation of global warming is the blame game. A large number of people seem to think it makes sense to address the enormous problem of global warming by putting various rich countries on trial for their crimes against the atmosphere over the past 200 years. This project is a foolish one, a backwards looking side-show that - perhaps conveniently - distracts political attention from the pragmatic policy debates we need for actually addressing the problem (previously). But even if we were to take it seriously it wouldn't give the answers one might expect.

What does it take to be a good economist?

The study of economics does not seem to require any specialized gifts of an unusually high order. Is it not, intellectually regarded, a very easy subject compared with the higher branches of philosophy or pure science? An easy subject at which few excel! The paradox finds its explanation, perhaps, in that the master-economist must possess a rare combination of gifts. He must be mathematician, historian, statesman, philosopher—in some degree. He must understand symbols and speak in words. He must contemplate the particular in terms of the general and touch abstract and concrete in the same flight of thought. He must study the present in the light of the past for the purposes of the future. No part of man's nature of his institutions must lie entirely outside his regard. He must be purposeful and disinterested in a simultaneous mood; as aloof and incorruptible as an artist, yet sometimes as near to earth as a politician. (J. M. Keynes. 1924. "Alfred Marshall, 1842-1924" in The Economic Journal)

The Human Rights Case for Migration

Migration is a meta-human right: a right that other human rights depend upon. Since some governments are malevolent or simply incapable of protecting human rights, a commitment to human rights requires a commitment to the freedom of individuals to move to countries where they can live a decent life. Refugees - homeless, futureless - present an international moral emergency that trumps the usual considerations of national statecraft such as fiscal implications and political risk for governing parties.

The Joy of Reading

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Every week or so a literature professor publishes an eloquent essay about what literature is good for. Here's a nice example. The backdrop is the decline of literature degree programmes in the Anglophone world. This is why you need us!, they argue, somewhat plaintively.

These essays tend to circle around the same handful of arguments. An especially prominent theme, most frequently associated with Martha Nussbaum's defence of the humanities, is that literature is good for us because it promotes empathy, and the practice of empathy is the heart of liberal ethics and the functioning of civilised society.

Unfortunately, defending literature in this way multiplies rather than reduces philistinism. By mistaking means and ends it excludes the very heart of the matter from consideration. The joy of literature is transmuted into duty. This is in line with how professional academics understand literature - as their daily work, albeit work that they love. But if this is how the people who claim to love literature talk about it, no wonder reading is in decline.

Privatise the Monarchy!

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Are you a subject or a citizen? You're not alone if you're not sure. Many supposedly liberal democracies - from Britain to the Netherlands to Canada - still live under a constitutional bricolage of medieval and republican institutions.

We deserve better. In our private lives - in the private space for decision-making that citizens enjoy - those who like the monarchy can continue to express that admiration, just as those who wish to worship within a particular religious denomination can do so. But there is no justification for continuing the undignified farce of constitutional monarchy.

Why Not Polygamy Too?

The argument that made gay marriage law in America was about marriage equality: not special rights for gay people but the right to the same treatment. There may be something to regret in the smallness of this ambition (previously), but the argument is sound. 

Denying people the right to marry requires a public justification -one that would be in principle convincing to all concerned - and this demands more than the expression of the private moral beliefs of a politically dominant group like fundamentalist Christians. What this comes down to is the moral and political significance of the challenge Why not? for public reasoning in a liberal society, for identifying and overturning unjust laws and policies. 

In the wake of the US Supreme Court's decision it is therefore rather disconcerting to find various gay marriage advocates, most notably, Jonathan Rauch, arguing so badly - basically sneering - against polygamy. One has the impression of a drawbridge being raised up. As far as I can tell, polygamy presents as good a case as gay marriage for legal recognition and regulation by the state, as Justice Roberts' Supreme Court dissent pointed out.

Advertisers Should Pay You

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Advertising is a natural resource extraction industry, like a fishery. Its business is the harvest and sale of human attention. We are the fish and we are not consulted.

Two problems result from this. The solution to both requires legal recognition of the property rights of human beings over our attention.

First, advertising imposes costs on individuals without permission or compensation. It extracts our precious attention and emits toxic byproducts, such as the sale of our personal information to dodgy third parties.

Second, you may have noticed that the world's fisheries are not in great shape. They are a standard example for explaining the theoretical concept of a tragedy of the commons, where rational maximising behaviour by individual harvesters leads to the unsustainable overexploitation of a resource. Expensively trained human attention is the fuel of 21st century capitalism. We are allowing a single industry to slash and burn vast amounts of this productive resource in search of a quick buck.