Mark Sagoff is Director of the Institute for Philosophy and Public Policy and Professor of Philosophy at George Mason University.
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"At the Shrine of Our Lady of Fatima: Or, Why Political Questions are Not all Economic"Edit
Arizona Law Review, volume 22, issue 4, September 1981
- This essay concerns the economic decisions we make about the environment. It also concerns our political decisions about the environment. Some people have suggested that ideally these should be the same, that all environmental problems are problems in distribution. ... This approach to environmental policy is pitched entirely at the level of the consumer. It is his or her values that count, and the measure of these values is the individual's willingness to pay.
- We act as consumers to get what we want for ourselves. We act as citizens to achieve what we think is right or best for the community. The question arises, then, whether what we want for ourselves individually as consumers is consistent with the goals we would set for ourselves collectively as citizens. ... They are not.
- The distinction between consumer and citizen preferences has long vexed the theory of public finance. Should the public economy serve the same goals as the household economy? May it serve, instead, goals emerging from our association as citizens? The question asks if we may collectively strive for and achieve only those items we individually compete for and consume. Should we aspire, instead, to public goals we may legislate as a nation?
- The cost-benefit analyst does not ask economists how much they are willing to pay for what they believe, that is, that the workplace and the environment should be made efficient. Why, then, does the analyst ask workers, environmentalists, and others how much they are willing to pay for what they believe is right? Are economists the only ones who can back their ideas with reasons while the rest of us can only pay a price?
- The cost-benefit approach treats people as of equal worth because it treats them as of no worth, but only as places or channels at which willingness to pay is found.
- The person, in other words, is not to be treated merely as a bundle of preferences to be juggled in cost-benefit analyses. The individual is to be respected as an advocate of ideas which are to be judged according to the reasons for them. If health and environmental statutes reflect a vision of society as something other than a market by requiring protections beyond what are efficient, then this may express not legislative ineptitude but legislative responsiveness to public values. To deny this vision because it is economically inefficient is simply to replace it with another vision. It is to insist that the ideas of the citizen be sacrificed to the psychology of the consumer.
- Economists likewise argue that their role as policy-makers is legitimate because they are neutral among competing values in the client society. ... Following the same line of reasoning, it should be possible to decide whether Creationism should be taught in the public schools, whether black and white people should be segregated, whether the death penalty should be enforced, and whether the square root of six is three. All of these questions arguably depend upon how much people are willing to pay for their subjective preferences or wants. This is the beauty of cost-benefit analysis: no matter how relevant or irrelevant, wise or stupid, informed or uninformed, responsible or silly, defensible or indefensible wants may be, the analyst is able to derive a policy from them-a policy which is legitimate because, in theory, it treats all of these preferences as equally valid and good.
- Kant recognized that values, like beliefs, are subjective states of mind which have an objective content as well. Therefore, both values and beliefs are either correct or mistaken. A value judgment is like an empirical or theoretical judgment in that it claims to be true not merely to be felt.
- No matter how much people are willing to pay, three will never be the square root of six. Similarly, segregation is a national curse and the fact that we are willing to pay for it does not make it better, but only us worse. ... What separates these questions from those for which markets are appropriate is that they involve matters of knowledge, wisdom, morality, and taste that admit of better or worse, right or wrong, true or false, and not mere economic optimality. Surely environmental questions—the protection of wilderness, habitats, water, land, and air as well as policy toward environmental safety and health—involve moral and aesthetic principles and not just economic ones.