People resort to “moral equivalence” arguments when they don’t have the facts on their side
David Boaz of the Cato Institute shreds more illogical thinking by the Left:
Harold Meyerson in the Washington Post has a column titled “Gods That Failed.” He’s referring to a famous book:
In 1949, a number of famous writers, among them Arthur Koestler, André Gide, Richard Wright, Stephen Spender and Ignazio Silone, wrote essays explaining why they were no longer communists. The essays were collected in a volume entitled “The God That Failed.”
And then he makes this analogy: “Today, conservative intellectuals might want to consider writing a tome on the failure of their own beloved deity, unregulated capitalism. ”
Where to begin? Certainly we haven’t had any unregulated capitalism lately. As I put it the other day, the kind of capitalism that has encountered the current crisis is “the kind in which a central monetary authority manipulates money and credit, the central government taxes and redistributes $3 trillion a year, huge government-sponsored enterprises create a taxpayer-backed duopoly in the mortgage business, tax laws encourage excessive use of debt financing, and government pressures banks to make bad loans.”…
Communism’s failure involved Stalin’s terror-famine in Ukraine, the Gulag, the deportation of the Kulaks, the Katyn Forest massacre, Mao’s Cultural Revolution, Che Guevara’s executions in Havana, the flight of the boat people from Vietnam, Pol Pot’s mass slaughter — a total death toll of 94 million people, according to the Black Book of Communism. Prominent American leftists — from Lillian Hellman and Dalton Trumbo and lots of other writers to Alger Hiss of the State Department and FDR speechwriter Michael Straight, who became the publisher of The New Republic – were members of the party that did these things. And that party had total control in the countries that it ruled. There were no opposition parties, no filibusters, no election-related maneuverings that prevented the party in power from getting what it wanted.
What the Communist Party wanted, it got. Communism in practice was communist theory made real.
In the United States, on the other hand, economic and political outcomes are always the result of jockeying between parties and interest groups. So even if Ronald Reagan and his advisers wanted to give Americans “unregulated capitalism,” they had to deal with Tip O’Neill and the Democrats, and with critics in the media, and with many other players. As these forces played out, in the late 1970s and early 1980s some deregulation did occur, along with some tax-cutting. And indeed there was some financial deregulation in the Clinton years as well.
And what is the “failure,” as Meyerson puts it, of this semi-deregulated capitalism? Does it involve mass starvation? Does it involve terror-famines? Does it involve millions of deaths? No, so far it involves a sharp decline in the stock market from record levels. Taking 1980 as the starting point for Meyerson’s nightmare vision of “unregulated capitalism,” here’s what has happened to the S&P 500. It’s had some dips, but it still reflects vast wealth creation, and vast increases in the assets of our IRAs and 401(k)s. [Click on link to article to view graph.] The “failure” of capitalism and the failure of communism are not morally equivalent, and Meyerson should be embarrassed to even imply such a comparison.
People resort to “moral equivalence” arguments when they don’t have the facts on their side.
Meanwhile, Peter Robinson writes about What would Milton Friedman say?. More from Robinson.
Jonah Goldberg on The Forgotten Man:
For fans of Amity Shlaes’ excellent book, this might not seem like such a novel insight (heck maybe nobody will). But it seems to me that Joe the Plumber fits William Graham Sumner’s conception of the forgotten man quite well. And Obama’s attitude is exactly like FDR’s.
The type and formula of most schemes of philan-thropy or humanitarianism is this: A and B put their heads together to decide what C shall be made to do for D. The radical vice of all these schemes, from a sociological point of view, is that C is not allowed a voice in the matter, and his position, character, and interests, as well as the ultimate effects on society through C’s interests, are entirely overlooked. I call C the Forgotten Man. For once let us look him up and consider his case, for the characteristic of all social doctors is that they fix their minds on some man or group of men whose case appeals to the sympathies and the imagination, and they plan remedies addressed to the particular trouble; they do not understand that all the parts of society hold together and that forces which are set in action act and react throughout the whole organism until an equilibrium is produced by a readjustment of all interests and rights. They therefore ignore entirely the source from which they must draw all the energy which they employ in their remedies, and they ignore all the effects on other members of society than the ones they have in view. They are always under the dominion of the superstition of government, and forgetting that a government produces nothing at all, they leave out of sight the first fact to be remembered in all social discussion — that the state cannot get a cent for any man without taking it from some other man, and this latter must be a man who has produced and saved it. This latter is the Forgotten Man.