Yes, Mr. President, Some People Really Do Still Think Big Government Is A Bad Thing

In pushing his health care agenda, Obama responded to Republican opposition as follows:

“Right now a number of my Republican friends have said, ‘We can’t support anything with a public option,’ ” he said. “It’s not clear that it’s based on any evidence as much as it is their thinking, their fear, that somehow once you have a public plan that government will take over the entire health care system.”

Two thoughts: First, perhaps folks wouldn't be so worried about Obama's government "tak[ing] over the entire health care system" if he wasn't already taking over everything else.

Second, Obama is right to note that the question is not whether the government can provide a viable, universal health care solution. We already seem oddly comfortable after having jumped from one paper trap (mortgage-backed securities, credit default swaps, Gaussian copula functions, etc.) into another (massive federal borrowing leading to impending hyper-inflation). So I doubt we will have have trouble finding the stomach to print the money it will take to make Obama's government health care utopia happen. At least until the bottom falls out.

But the critical objection is not that we are losing sight of economics principles, but of first principles--of self-determination, hardiness, individualism. I quoted this bit from Mark Steyn a few weeks ago, but it is worth the repetition:

But forget the money, the deficit, the debt, the big numbers with the 12 zeroes on the end of them. So-called fiscal conservatives often miss the point. The problem isn't the cost. These programs would still be wrong even if Bill Gates wrote a check to cover them each month. They're wrong because they deform the relationship between the citizen and the state. Even if there were no financial consequences, the moral and even spiritual consequences would still be fatal.

Health care is indeed a problem. And unchecked human greed is at the root of much of it. Greedy people are the source of a lot of the world's problems (and a lot of the world's successes). Of course, government is nothing more than the legitimized exercise of will by a small group of people. And while we at least know that CEOs are in it for the money, we can never be quite sure what in the world a politician has his eye on. In that way, while greedy, unscrupulous individuals are bad, we can be certain that politicians are much, much worse.

Thus, why do we believe so easily that the solutions to our problems lie in government? Of course we should "fear" your creeping government, Mr. President. That is the natural order of things.

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Tocqueville on the GM Takeover

Alexis de Tocqueville once remarked on the unique character of America to achieve great things through its individualism:

[The American] makes known his plan, offers to execute it, calls individual forces to the assistance of his, and struggles hand to hand against all obstacles. Often, doubtless, he succeeds less well than if the state were in his place; but in the long term the general result of all the individual undertakings far exceeds what the government could do.

Of course, that was written before "too big to fail" entered the lexicon, and 31-year old wunderkinds were tougher to come by.

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Why Obama's Economic Policies Failed Even Before They Saw the Light of Day

Mark Steyn gets this one right on the money:

But forget the money, the deficit, the debt, the big numbers with the 12 zeroes on the end of them. So-called fiscal conservatives often miss the point. The problem isn't the cost. These programs would still be wrong even if Bill Gates wrote a check to cover them each month. They're wrong because they deform the relationship between the citizen and the state. Even if there were no financial consequences, the moral and even spiritual consequences would still be fatal. That's the stage where Europe is.

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A Note from Underground

Never has there been, nor never will there be, a truer, more forceful observation of the debauched nature of man's cherished free will than this:

In short, anything can be said about world history, anything that might just enter the head of the most disturbed imagination. Only one thing cannot be said--that it is sensible. You'd choke on the first word. And one even comes upon this sort of thing all the time: there constantly appear in life people of such good behavior and good sense, such sages and lovers of mankind, as precisely make it their goal to spend their entire lives in the best-behaved and most sensible way possible, to become, so to speak, a light for their neighbors, essentially in order to prove to them that one can indeed live in the world as a person of good behavior and good sense. And what then? It is known that sooner or later, towards the end of their lives, many of these lovers have betrayed themselves, producing some anecdote, sometimes even of the most indecent sort. Now I ask you: what can be expected of man as a being endowed with such strange qualities? Shower him with all earthly blessings, drown him in happiness completely, over his head, so that only bubbles pop up on the surface of happiness, as on water; give him such economic satisfaction that he no longer has anything left to do at all except sleep, eat gingerbread, and worry about the noncessation of world history--and it is here, just here, that he, this man, out of sheer ingratitude, out of sheer lampoonery, will do something nasty. He will even risk his gingerbread, and wish on purpose for the most pernicious nonsense, the most noneconomical meaninglessness, solely in order to mix into all this positive good sense his own pernicious, fantastical element. It is precisely his fantastic dreams, his most banal stupidity, that he will wish to keep hold of, with the sole purpose of confirming to himself (as if it were so very necessary) that human beings are still human beings and not piano keys, which, though played upon with their own hands by the laws of nature themselves, are in danger of being played so much that outside the calendar it will be impossible to want anything. And more than that: even if it should indeed turn out that he is a piano key, if it were even proved to him mathematically and by natural science, he would still not come to reason, but would do something contrary on purpose, solely out of ingratitude alone; essentially to have his own way. And if he finds himself without means--he will invent destruction and chaos, he will invest all kinds of suffering, and still have his own way! He will launch a curse upon the world, and since man alone is able to curse (that being his privilege, which chiefly distinguishes him from other animals), he may achieve his end by the curse alone--that is, indeed satisfy himself that he is a man and not a piano key! If you say that all this, the chaos and darkness and cursing, can also be calculated according to a little table, so that the mere possibility of a prior calculation will put a stop to it all and reason will claim its own--then he will deliberately go mad for the occasion, so as to do without reason and still have his own way! I believe in this, I will answer for this, because the whole human enterprise seems indeed to consist in man's proving to himself every moment that he is a man and not a sprig! With his own skin if need be, but proving it; by troglodytism if need be, but proving it.

Fyodor Dostoevsky, Notes From Underground.

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What Use Are Arguments Unless They Persuade?

I enjoy this passage from Robert Nozick's Philosophical Explanations:

Wouldn't it be better if philosophical arguments left the person no possible answer at all, reducing him to impotent silence? Even then, he might sit there silently, smiling, Buddhalike. Perhaps philosophers need arguments so powerful they set up reverberations in the brain: if the person refuses to accept the conclusion, he dies. Hows that for a powerful argument? Yet, as with other physical threats ("your money or your life"), he can choose defiance. A "perfect" philosophical argument would leave no choice.

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