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What is a “Fair Share”?

What is “fair”?

This post is not about “the Buffet rule,” but it is. That is to say, the proposal itself is obviously fairly complex and I think does deserve consideration (but Annenberg has found that this argument is fundamentally flawed in that “— on average — high-income taxpayers pay higher rates than those in the middle, or at the bottom for that matter”). What this post is about is rhetoric and morality.

The Democrats such as Barbara Mikulski argue that this is about paying  ”your fair share.”

“I support the Buffett Rule because I do believe in fundamental fairness. That if you live in the United States of America, that you benefit from the United States of America, both its national security and its public institutions, that you need to pay your fair share.

“This is what America is all about: fairness and that we’re all in it together.”

 

by Chuck Asay - Not sure I agree with or even get at what he is saying here, but given the theme I thought it was worth adding.

I do believe that in America we hold to a fundamental myth about fairness and I think that ought to be our goal. The challenge is in defining what is “fair” and my “share.” There is no doubt that everyone in America (regardless of citizenship or taxation level) benefits from our national security, road systems, and so on. Someone like Warren Buffet is not very likely to be putting much strain on the system nor benefitting from the various government programs. He could take his social security and theoretically could not carry health insurance and simply use the safety nets available to him. If he is like the wealthy people I have known1 when it comes to health care for them and their family, they do not rely upon government programs. The wealthy get the best healthcare they can find. I cannot afford to do that nor can the vast majority of Americans.

Now we can argue whether that ought to be the case on moral grounds, but my point here is that we cannot say that the überwealthy are not paying “their share.” They tend to take far less from the system and yet their 20% is FAR greater than my 30%. Should a person’s “share” be determined by how much they actually use?

In almost all other contexts that is what we would expect. Let’s say that we go out to dinner at the SBL conference. There are 10 of us and everyone keeps their meal to about $25. I, on the other hand, order the prime rib with garlic mashed potatoes and green beans, followed by a Boston cream pie. My portion comes to $56. I argue that we should simply split the total bill 10 ways, after all there were 10 of us. Would you think that was fair? I doubt it. Or, to follow the Mikulski logic, since one of the other 10 people is actually a CEO and makes more than all the other of us at the table, his “fair share” would be to pay for much more than his $25, say $200 of the total bill since, after all, he earns so much more than the rest of us. Is that “fair”? It is certainly not a “share” in the usual sense of the term.

A moral, even biblical, argument

My complaint is with the rhetoric of “fair share.” That isn’t really what Mikulski, Buffett, and Obama are arguing even though that is what they are saying. Yes, Warren’s secretary is paying at a rate of 30% and Mitt is paying only 16%, but his 16% is a LOT more in actual dollars. Of course that 16% or even 30% is likely be far less of an impact on Warren’s secretary than even 15% would be to her. (Although my guess is that Warren Buffett’s  They are appealing to our sense of “fairness” but they are really making a moral argument. This is actually a biblical argument.

From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.that says, in effect, to whom much has been given much is expected. — Luke 12:48

The context of that passage is actually quite challenging to those who have been entrusted with “much.” The slave (and in the context the slave is the religious leaders while the master is God) who has been put in charge of the household, i.e., given much responsibility and corresponding benefits such as money and position, is expected to take his position seriously and fulfill his master’s wishes by taking care of the household and treating the other slaves well. If he does not…

45 But if that slave says to himself, ‘My master is delayed in coming,’ and if he begins to beat the other slaves, men and women, and to eat and drink and get drunk,  46 the master of that slave will come on a day when he does not expect him and at an hour that he does not know, and will cut him in pieces, and put him with the unfaithful.  47 That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating.

This is the fundamental assumption then, that those who earn more ought to pay more.2 It isn’t really about it being a “fair share” since the wealthy often use a far smaller “share” of the government services than the middle-income or truly impoverished. This is, in fact, a moral position that says “since you have been fortunate enough to earn/receive a LOT of money you ought to help those who have NOT been able to earn/receive a lot of money.” I think that most Americans would agree with this sentiment. The Republican-Democratic divide arises over how that help ought to be implemented: through the government or private charity.

The sticking points are what taxes should support and the implementation of taxation.3 If we really want to try and get at a “fair share” approach then a flat tax seems reasonable. In such proposals everyone should simply pay a set percentage, say oh, let’s pick 9%, of their income. Mitt Romney’s 9% is going to be a LOT more than my 9%. That would then be “fair” since it is proportional to earnings, even if it is still not proportional to usage. Of course for someone earning $20k that 9% would be a BIG hit and so we have a progressive tax structure. Again, it is an attempt to get at a “fair” system.

Of course none of that gets at the moral question. Should Mitt give more since he makes so much more? His church expects a full 10% and the Christian church(es) expects the same of their congregants.

No one said it would be easy, but it politics you can always count on it being made far more complex through the use of rhetoric.

 
  1. That is one aspect of being a dean that is so very curious. I know and am in regular contact with a number of people who earn a million dollars or more, often much more, a year. []
  2. Of course, don’t forget that Annenberg report I linked to earlier. []
  3. Did you know that Abraham Lincoln was the one who first instituted an income tax? The Supreme Court later ruled it unconstitutional but Congress then enacted the system we now know. Also, Lincoln died on April 15, 1865. April 15 is, of course, Tax Day…. []

Cargill asks where is “Occupy” going?

My friend and colleague has a very astute discussion of the OWS movement where and how it has lost its way in his view. Dr. Cargill is an archaeologist and biblical scholar who is also a technologist at the University of Iowa. He focuses in on the fact that the OWS has now moved away from its original anti-greed message to making demands for free education. I think the second image is particularly perceptive since it makes note of the fact that while the OWS protestors may be “the 99%” in the US, on the global scale they are the 1% most wealthy.

Rather than stick to the core message so well articulated in the cartoon to the right, this leaderless revolution has sprawled into lists of ridiculous demands to such an extent that now Stephen Colbert (a supporter of the original movement) is even poking fun at it. The movement seems to be spinning out of control and becoming the second chance for hippie high school seniors and college freshmen like the “elected spokespeople,” Justin Wedes and “Ketchup,” who appear to be bent on making up for the fact they weren’t elected Student Body President. Or to put it as my wife put it, the current wave of OWS protesters:

…are identifying themselves as the “99%”, but are not demanding that the “1%” end world hunger. They are asking for their college tuition to be paid. They are asking for their credit card debt to be forgiven. They are asking for privileges that only the world’s wealthiest 1% enjoy, and they want it for free.

By making demands of “free college education” (elite schools of course, not state schools), “open borders migration (anyone can travel anywhere to work and live),” and “Immediate across the board debt forgiveness for all (Debt forgiveness of sovereign debt, commercial loans, home mortgages, home equity loans, credit card debt, student loans and personal loans now! All debt must be stricken from the “Books”),” the OWS movement leaves itself open to ridicule and charges of naïveté, disorganization, idealism lacking practicality, and insensitivity to those who are trulysuffering around the world.

 

Is academia biased?

Today’s NYTimes has an excellent article about a paper presented at a social psychology conference that brings to the fore something that many have said many times before. Social Scientist Sees Bias Within The argument is fairly simple, academics tend to fight vigorously against bias, racism, and discrimination…except where it concerns conservative social or political views.

Dr. Haidt argued that social psychologists are a “tribal-moral community” united by “sacred values” that hinder research and damage their credibility — and blind them to the hostile climate they’ve created for non-liberals.

The article goes on to point out two examples where scholars pointed to social difficulties or challenges (women in higher ed and single mother homes in African American communities) and then were labelled pariahs by the academic world because their analysis did not fit with the dogma of the day. Their positions have since been largely vindicated and, more importantly from the perspective of those concerned with making positive change in the world, valuable time was lost in terms of helping others because the warnings of these scholars were ignored.

The challenge for the academy is, of course, to provide a forum for all thoughts and ideas. Every doctrine and dogma ought to be open to challenge, even this assertion.

I hope you will read the whole article and discuss it on your blog, here in the comments, or simply with those around you.

Location:Oxford,United Kingdom

 

What’s a little (blood) libel among friends?

By now you have no doubt heard about Sarah Palin’s comments in the wake of the Arizona shootings. A little background is that Ms. Palin’s political action committee website had a map of the use with sniper scope images over certain districts, including Arizona, that they were “targeting” in the election. Many, on both sides of the aisle, have pointed to such militaristic images as fostering the kind of violence that broke forth this past weekend. Palin responded in a video saying,

Within hours of a tragedy unfolding, journalists and pundits should not manufacture a blood libel that serves only to incite the very hatred and violence they purport to condemn.

The term “blood libel” has very specific meaning, referring to the medieval accusation against Jews that they used Gentile blood (particularly of children) in mixing matzah for Passover. This libel was used to generate rage and anger against the Jews resulting in violent and deadly attacks. Many have thus criticized Palin for using this term that is “so fraught with pain in Jewish history.”

So why this post? Because Alan Dershowitz, not known as a defender of the Second Amendment (but of the First) nor of Palin, has come out defending Palin’s use of “blood libel” in sociolinguistic terms. Yes, it has an historical meaning, but that meaning has changed, particularly in the US.

The term “blood libel” has taken on a broad metaphorical meaning in public discourse. Although its historical origins were in theologically based false accusations against the Jews and the Jewish People, its current usage is far broader. I myself have used it to describe false accusations against the State of Israel by the Goldstone Report. There is nothing improper and certainly nothing anti-Semitic in Sarah Palin using the term to characterize what she reasonably believes are false accusations that her words or images may have caused a mentally disturbed individual to kill and maim. The fact that two of the victims are Jewish is utterly irrelevant to the propriety of using this widely used term.

I still find Palin’s use of the term problematic and I think the rhetoric on both sides abominable (I’m looking at you too Mr. Olbermann). That is why I read news now (thank you iPad for making that so much more convenient on the road) so that I do not have to listen to the invective and mindless spin that comes incessantly from all sides.

In that vein, you should definitely listen/read this excellent two-part piece on “objectivity” in the media by David Folkenflik at NPR.

So my linguistically inclined friends, judgment on actual political views aside, is “blood libel” a specific, historic term or does it now have a “broader metaphorical” meaning?

UPDATE: WashPo has a fairly good summary in their “Fact Checker” of the issue and links to those running down how often the term is used in political discourse across the political divide.

 

What would you put on a roof?

Photo by: Google Earth

The Jerusalem Post (in a section that is in this instance oddly titled “Iranian Threat”) reports that Google Earth images reveal that the Iran Air headquarters has a Star of David on its roof. The building was built prior to the revolution by Israeli engineers and the Jewish symbol has gone unnoticed for over 30 years. Putting images on roofs in hopes that Google Earth will capture it is a recent phenomenon so clearly these engineers were indulging in a private amusement by including the Star on the building that is in Teheran’s Revolution Square.

So if you were to make a statement by putting an image on your roof for Google Earth and the world to see what would you put up there?