If only real life were a Frank Capra movie. Then warm-hearted generosity might very well triumph over greed, selfishness, and disdain for others. Then this victory in the war of competing ethos would happen because people have become quite fatigued with the alternative, yet they maintain a hopeful idealism that society can be restored to something that reflects their ethos, simply by having enough other people take up the same point of view, without the need to launch a painful and destructive counterrevolution to achieve this end. That is the punchline for where I'd like to end up with this post.
But it is a long path to follow before reaching that conclusion. I want to take up first why during junior high and the first couple of years of high school (fall 1966 - spring 1970) schmaltzy movies were so important to me in shaping my views on social responsibility, and it's not just It's a Wonderful Life that comes to mind. This is true even though I started to read the newspaper then (first the Herald Tribune, then after it folded the New York Times), some serious fiction for pleasure (the first of which was The Grapes of Wrath which I read in summer camp after 7th grade), and by 9th grade and perhaps earlier I was subscribing to The New Republic and reading that from cover to cover. Yet all this reading was about the world out there. I should know about that, sure. But it didn't really help to answer what bits of it I should bring into my own little world and incorporate within my personal makeup. The schmaltzy movies were better for me that way.
Let me give an example. For a while, I was quite taken with the Gregory Peck character in To Kill a Mockingbird. I have a distinct memory of wanting my next pair of eyeglasses to have tortoiseshell frames, in imitation of that character. That we first learn to be ourselves by imitating others strikes me as offering a good insight into my development as an adolescent, particularly regarding ethical matters. The character that Gregory Peck played, Atticus Finch, is associated with the line about walking round in somebody else's shoes. How, exactly, does one do that? I have one particular example of how that played out in my case, which I wrote about in a post called Retards. The first part of that post talks about my last year at summer camp, where several of my bunkmates regularly picked on a kid named Gary, and more or less by default I became something of Gary's defender, not something I sought out but it needed doing and there was nobody else who would take it on.
Alas, as I got older the world out there seemed to intrude more and more on my little world, and even though I matured and became more knowledgeable in areas of interest to me, I was often less efficacious in achieving the ends that I would have liked to see. This is particularly true in the teaching I did in retirement - one course a year, an upper level undergraduate class on the economics of organizations. I put in a substantial amount of time in the teaching, much more so than I would had I been working full time. And I used a nonstandard methodology (in re teaching economics) where I had the students write weekly blog posts as part of their homework and where I would give extensive comments on their posts. This effort notwithstanding, I would seemingly reach only a few students in the class. The vast majority remained unchanged by the experience, with no evidence at all that they were making personal connections to the subject matter.
And as a true introvert, once this teaching came to an end, Covid wasn't the cause but it cemented that there would be no return to teaching, I no longer went to campus and spent less and less time in face-to-face conversations with others, instead mainly living in my head without being part of a community to share responsibility. My wife is a far better neighbor than I am, spending a good chunk of her time in her garden, then chatting with others as the situations arise, and being helpful if need be. I do that only rarely. I do donate to a couple of local charities, but it is a passive form of contribution. So, as to social responsibility, particularly of the informal kind, I am definitely not a role model.
This gets me to the normal functions we associate with good citizenship, voting and paying taxes. And here I want to focus on these functions at the national level. As to the voting, that is in both primaries and actual elections in even numbered years, and it is for Congressional office as well as the Presidency. As to taxes, this is filing the income tax return with the IRS, which I do for our household, and arranging in advance for the amounts withheld from our pensions, so the tax is paid, more or less, on a rolling basis. While as someone who usually follows the rules I do these things, I will note that I'm powerless in determining which candidates appear on the ballot I see, what the major issues are for these candidates, and how they will act if and when they assume office. Likewise, I have no say as to the level of income taxes I should pay or my fellow citizens should pay. As one among tens of thousands of voters in my Congressional District and one among millions of voters in the State of Illinois, I'm only a drop in a very large bucket. It is only when a large mass of voters speak with a common voice, where their message will be heard. If I were part of such a large mass who are trying their best to act in a socially responsible way, what then is the message we should want to send? I will try to give an answer to that question below.
Before doing that, let me note that it is far easier this way for the plutocrats. As they say, money talks, and they have plenty of money. Too many of them, it seems to me, are willing to be self-centered and quite socially irresponsible. So, it is natural for others to want to pushback at that. That may be necessary for tactical reasons, given our politics, but I think it is unnecessary as far as articulating what needs to be done from a socially responsible perspective. So, I hope not to get hung up on this in what follows.
I've recently read Kurt Vonnegut's debut novel, Player Piano. The copyright is 1952, a few years before I was born. It's about a dystopia, where machines have fully replaced humans in production, with only a small elite group of engineers and managers to oversee the productive activity, and where this elite group receives a disproportionate share of the economic rewards. Sounds familiar, doesn't it? Given how long ago that it was written and that Vonnegut readily admitted he borrowed freely from other dystopian novels, notably Aldous Huxley's Brave New World, I don't want to claim that Player Piano provides interesting commentary on the situation today, particularly on a society that may soon be dominated by AI. Instead, I want to focus on only one aspect of the story, but I think it is key. The material needs of the bulk of population are provided for, although not in a generous way. But their mental health suffers greatly nonetheless because they feel they aren't making a social contribution, and their sense of self-worth is caught up in that. Further, the protagonist of the story and one of his friends, both of whom are from the elite group, indeed they are the elite of the elite, nonetheless feel that their work is artificial and without real purpose. So they too are experiencing a decline in their mental health. It is this linkage between one's mental health and the feeling that one's work needs to be making a real contribution to societal well being which we should take from Vonnegut's book.
Of course, in actuality some may work simply to put food on the table and a roof overhead, drawing their sustenance elsewhere, perhaps from friends and family, maybe in pursuit of some hobby which provides the venue for self-expression yet is not a source of income. Those who do this well probably are not depressed, because there is some joy in their lives. But it seems nowadays that many struggle to make ends meet and this inadequacy of income can then make them quite depressed, especially if they feel this situation is likely to be permanent. No doubt inadequate income can be a source of mental health issues. Further, apart from income, if they were asked about it many of these people would report that the work itself is alienating. So, even if their income were adequate, they might report that work itself was a source of mental health issues, which would happen when these outside-of-work factors failed in providing sustenance. Thus, even with Vonnegut's novel to serve as a guide, there is some complexity to confront in considering this issue of mental health.
To compound matters further, one should be aware of the relevant economic history, as this has had considerable impact on current attitudes and mores. This would include consideration of the decline in manufacturing, the decline in private sector unions, the expropriation of worker pension funds via hostile takeovers in the 1980s, the dramatic increase in income inequality in the overall economy since 1980, and other factors as well. I think it fair to say there has been a broad scale emasculation of woking class men, who were ill equipped to adjust to changes in the labor market, particularly to finding jobs in the service sector. This was likely compounded by how veterans of the wars in Iraq and Afghanistan were treated after returning home, with an alarmingly high suicide rate among this population. Evidently, people directly impacted by these events became frustrated and angry. They needed to blame someone other than themselves for their misfortunes. A good chunk of our national politics might be explained by this observation.
Depression can be caused by highly idiosyncratic and personal issues, in which case simply being there for the person might be the right answer. For me, the schmaltzy movie that comes to mind to illustrate is The Apartment, with the Shirley MacLaine character jilted to the point of desperation and the Jack Lemon character playing the role of the unlikely hero. Nowadays when you hear about depression, seemingly quite often, the issue arises whether there is therapy readily available. That last semester I taught, fall 2019, about 1/3 of my students admitted to feeling depressed and since it seemed to be an issue all over campus, the big concern was whether there were a sufficient number of mental health professionals to handle the load. Items from Inside Higher Ed and The Chronicle of Higher Education confirmed that this was a serious problem around the country.
That then suggests the underlying issues were likely systemic (and quite possibly may still be with us). Hence, one wants to know whether the system itself can be modified or changed outright to produce improved mental health outcomes for the vast majority of students. Similarly, one wants to know whether our economic system can be modified sufficiently to produce improved mental health outcomes for the vast majority of citizens. A socially responsible person, in my view, would take up this issue quite seriously. If and when an affirmative answer were identified, the person would then devote considerable energy and personal resources toward making that change a reality, hoping to identify enough other like-minded individuals that this wasn't merely a tilting-at-windmills exercise but a reasonable expectation to pursue.
Now let me pause rather than provide a solution here. What I have offered above is one possible framing of the societal problem, one that is largely based on economic matters. I have noodled with solutions elsewhere, most recently in this post, but based on some preliminary discussions with a few friends, it is far from perfect. Likewise, the framing I've offered above is only one possible framing. I will briefly try another one, below. But even restricted to frames with an economic basis, mine might very well be flawed for a variety of reasons, in which case an improvement or an outright replacement is desirable. It is my hope that the entire process - frame development, frame embrace, effort to achieve an effective solution, and finally delivering a good result - can be viewed metaphorically as a very long relay race. This post, if it were successful, might get the race started. But then the baton is passed to others, who advance it further. Ultimately, this process must emerge from a collaborative effort that then becomes popularized.
Actual discussions about national politics seem mostly to focus on specific policy alternatives. Framing is at best implicit in these discussions. You are either for or against the policy. Modifications are off the table, except for backroom negotiations that occur when a bill needs to be passed. This lack of explicit framing is something which bothers me and was one of the main reasons for writing this post. Are others likewise bothered by this? I was an academic economist who would construct theoretical math models in consideration of some economics issue I wanted to analyze. That background may predispose me to want the framing to be overt in national politics, but others may not be so predisposed. They might prefer anecdotes, adult versions of Aesop Fables, if you will. I will try to illustrate.
My household is in the top 10% of the income distribution, but is not close in income to those in the top 1% of the distribution. As a group, we are largely ignored in the discussion about national politics. That too has bothered me. I conjecture that we're ignored because we are already financially comfortable, so don't need a handout from Uncle Sam, yet we are not part of the uber rich, so for that reason alone are regarded by political insiders as folks who should not be a target for additional taxation. Yet I believe we have an important role to play, especially if the majority of our group are willing to take socially responsible positions. The most important of these, in my opinion, is for group members to be willing to accept a higher tax burden on their own households and do so of our own accord. Doing that would, in aggregate, raise substantial tax revenue. It would also provide cover for raising the taxes on the top 1%. How would I convince fellow households in my income category to be willing to accept this higher tax burden? Consider the story of the Major League Baseball player, Ron Hunt. For 7 years in a row he lead the National League in a category that is not frequently considered - being hit by a pitch. It's got to hurt a lot to be hit by a pitch thrown in the major leagues and recognizing that gives a nice visualization for the expression - taking one for the team. If we citizens in the U.S are each the teammates of fellow citizens, then accepting a higher tax burden for our own household is taking one for the team. And if it is only those at the high end of the income distribution who would be experiencing that, why would anyone have a problem with it?
I didn't say this in the previous paragraph, but I believe that many people choose to go along with the crowd when making their own choices rather than always reason through the choice from first principles. If so, then the group embrace of a novel social decision might very well look like how innovation diffuses as described, for example, in Malcolm Gladwell's The Tipping Point. Pursuing that thought in depth could itself be its own post. Here I only want to observe that it is connected to the relay-race metaphor I mentioned above and that there is some interconnection between the framing and the diffusion, which needs to be worked out in full to have a workable plan.
Let me proceed to a different framing, something I promised above, while attempting to keep it brief so as not to try the reader's patience more than I already have. The basis is enmity about race, religion, or national origin. (Additional identifiers could be included here, but this suffices to make the points I'd like to include.) This form of prejudice has been weaponized politically. In my view, the plutocrats have used this to distract the MAGA types from focusing on economic issues, thereby making it possible to legislate still more tax cuts for the uber rich. Given that the socially responsible goals on the economics front aim to defeat the plutocrats in achieving their end and to raise the standard of living for the masses, if this is successful will this enmity fade away of its own accord or does it need to be addressed directly? Further, even if it will fade away of its own accord eventually, should it be addressed earlier because the wait itself will be intolerable? I wish I knew the answer to these questions. My point here is that thoughtful answers need to be developed, which can then serve as guide for socially responsible people. Now a couple of other points.
I may have sandbagged above by calling To Kill a Mockingbird a schmaltzy movie. Others might not agree with that designation. I did so because I wanted to articulate the line about walking around in somebody else's shoes. To me, it is an essential part of being a socially responsible person. Yet I rarely see it happen. In particular, on the racial/religious front, while I quite frequently read about a within-group person making a group defense, I rarely if ever read about an out-of-group person making a like defense. Perhaps what I do see amounts to a bonding activity for within-group people. Maybe that is necessary. But, if so, it is quite unlikely to persuade those who are not part of the group. I have one possible example that might work otherwise and I wanted to relate it here.
About a dozen years ago, Ta-Nehisi Coates had a piece in The Atlantic called The Case for Reparations. As it turns out, my mother, who was a Holocaust survivor and passed away a couple of years before Coates' essay appeared, had received what amounts to reparation payments, both from Germany and from Austria. If I recall correctly, this was compensation for denial of education. My mother was born in 1920 and would have been of junior high/high school age when the Nazis came to power. I had started to manage my parents' finances in 1998 (my dad passed away a year later). So I was the one who facilitated the German payments being deposited into my parents' checking account. (I can't remember now whether that was monthly, quarterly, or semi-annually.) The money from Austria accrued there, only to be claimed after some todo a year after my mother passed. My siblings and I were the beneficiaries, but I was the one to manage the money flow. All of this background contributed to my being positively disposed to Coates' ideas. So I wondered if family members of other Holocaust survivors who had likewise received such payments were to read Coates' essay, how would they react to the arguments made in the piece? It seems an interesting social experiment to try, if it can be implemented.
Now, a different point, one more tactical. LBJ was President during my junior high years and the first half of 9th grade as well. During that period, a lot of powerful legislation was passed under LBJ's mantle, the Great Society. Both of the frames I've considered were represented in this legislation. Yet we hardly mention the Great Society today. Instead, news of the time was dominated by the War in Vietnam, which ended up fracturing American society. The imprint of the Great Society was lessened as a consequence and from the point of view of social progress much of it was negated after Ronald Reagan became President.
That bit of history should inform how the socially responsible coalition positions itself. One implicit goal is to enable the coalition to endure and not cause such strong counter reaction that it undermines all that has been achieved until then. Another implicit goal is to make real progress from the get go. Regarding the latter, no doubt that if a Democrat takes control of the White House in 2029, much attention will have to be given to either restoring Federal government function that had been disabled by Trump, or starting from scratch at building alternative function that aims to improve on what existed before Trump became President. Some of this might overlap with the agenda I've described, but how much of an overlap I really can't say, and to the extent that the two are disjoint, they will compete for our attention and might fracture the overall support. This can be anticipated in advance.
Nowadays, even a moderate sports fan like me is well aware of the prevalence of sports betting. It makes me wonder how I would bet now that a successful socially responsible coalition will develop. In spite of my great desire to see it happen, at present I would bet against.
What might be done to improve the odds enough so I can bet the other way and get likeminded people to do so as well?