- 13 Nov 2004 14:31
#508897
This article questions whether people like Von Mises were real utilitarians, and discusses the weaknesses of their variant of utilitarian thought.
From the start of the utilitarian movement by Jeremy Bentham, utilitarianism has been considered a fairly liberal movement, or "social liberal" as this school of political thought is often labeled in Europe. This does not hovewer imply, that liberals have a monopoly on claiming that their solutions are the best for creating "the most happiness for the largest number of people". Most libertarians, or classical liberals as they are labeled in Europe, do use some kind of moral argument to legitimize their beliefs. Ludwig Von Mises hovewer were an exception to this rule. He claimed that libertarian policies were the best, because they were the most efficient. That is a claim that more classical utilitarians may question. Even if this discussion is based on the thoughts of Von Mises, it generally applies to most utilitarian libertarian thought.
One of the main problems with way Von Mises tackled this question, is that he does not seem to make any meaningfull distinction between the total economic resources in a society, and the happiness experienced by the population of that society. This can be a problem in two different ways. The first problem is that material wealth does not equal happiness. Of course, this objection can be raised against any form of utilitarianism that somehow deals with the allocation of material resources. Therefore, I need to set a few things straight. Materiel posessions is not the only thing that creates happiness, almost everyone agrees on that point. For the purpose of this discussion, I will only deal with the portion of human happiness, that either are directly or indirectly affected by material possessions and/or economic development. I do not claim that Von Mises did not see this fact.
The point is that even if you isolate the part of our happiness that are caused by material posessions, Von Mises view is flawed. This might seem contradictory, how can more material posessions make people less happy, if we only look at the portion of our well beind directly or indirectly linked to material posessions? One large problem here is the indirect effects of increased material wealth. To make more material wealth, society has to become more productive. This can be achieved by automation, longer work hours or working harder while at work. What can then be the problem with that? The first one, automation of menial tasks can be advantageous for all parties involved. If frees up labour from physically demanding tasks, that can be used for other tasks. This is advantageous for all parties, under the condition that the work those made superflous by the automations get is considered a better job than the one that they lost. This is very often not the case. Many workers made surplus to requirenments by automation does not get a better job, but rather a lower paid job with even worse working conditions in the lowly skilled service sector. At least for they who lose their jobs, this might be a disadvantage, even if it is possible to argue that this increases happiness in the society at large, because of increased productivity all over. The others might be more problematic hovewer. If people work more, they have less time to enjoy their wealth. To overstate the point, if you have a society where everyone works 14 hours a day every day of the week, will they really have time to enjoy the money they make? The same point can be made about working hours in general, doesn`t longer working hours decrease the time people got to enjoy their material posessions?
This leads me to a by point, but a quite important by point in this discussion. If you are to determine what kind of society that makes people most happy, shouldn`t you include the whole day that people are awake, and shouldn`t every hour be weighted equally? Indirectly, libertarians actually omit several hours of almost every day of our lives! Why do the do that? Because the meassure happiness on the basis of the economic resources you accumulate. Why does this omit large portions of our lives? Because we are really only able to enjoy our material posessions on our free time. On most jobs, you can`t bring your stereo with you on the job to listen to your CDs while working, take a break to take your speedboat for a spin or watch movies on your widescreen TV. When you are at work, you gain minimal happiness based on your economic postion, because the advantages of that postion is not available for your use when you are at work. That brings me to another related point, that libertarians does not take into account how those who do the task experience doing those tasks at the workplace. If you meassure human happiness by economic status alone, someone shoveling dirt at a barn for $35 an hour would be more happy than someone playtesting and reviewing computer games for $32 an hour. I do hovewer seriously doubt that that would be the case. That kind of purely economic view does not take into account the gain or loss of happiness caused by actually doing those tasks that are assigned to you at your job. You can argue that this has nothing to do with money, but is has. As the tasks that workers carry out determine what amount of economic resources that will be available in a society. It might hovewer be argued that if extra economic growth goes at the expence of the happiness or unhappiness experienced while at work, the extra economic growth might simply not be worth it.
Some government policies like socialized medicine, economic redistrution and restrictions on working conditions might inhibit economic growth. I must state that I do not take these claims at face value, but the truth of these claims are not the subject here. If there is truth in the proposition, that these programs even in moderate amounts will inhibit economic growth, this does not imply that these programs are wrong. These programs can make people feel more secure, lessen the stress that the subject feels and make people feel more fairly treated. Again, these are non material goods, but the still are relevant for this discussion, because this goods can be brought about by sacrificing economic growth or economic growth can be furthered by sacrificing these goals. Again, extra economic growth can come at a price where it simply not worth it. Lack of such programs or government intervention might also raise the crime rates or destroy the environment, other factors that decreases utility. Some might claim that crime is not that high in the USA compared to other rich countries like Sweden or Denmark. The rates of the population in prison is much higher in the USA than those countries hovewer, so if you remove the effects of more restrictive criminal policies in the US, it is quite possible to claim that the propability of someone becoming a criminal is much higher in the US than Sweden, even if overall crime rates aren`t that different. It would be quite interesting to see how much crime you would have gotten in the US, with the crime policies of Sweden. It would be no pretty sight I am pretty sure of.
Here, you have to evaluate how much utility excess growth would create. Off course, I am not in any situation proposing a ban on economic growth, but I do question where is should be placed on the ranking of government policies. Lets take a look at economic development up from the start. Lets say that we have a poor rural country where food supply is unstable, and the inhabitants are often subject to famine. If you could raise growth and get the economy up to the standards of early industrialized society, so that most people would get access to a steady food supply and rudimentary health services, we would in no doubt get an increase in utility, because people would live both longer and healthier lives. Say that this society would progress even further, making people able to own consumer goods like cars, television sets and their like. This would also be a marked increase in utility. This might not be the basic human neccessities, but they do increase utility. Cars make people more mobile making the able to accept work at a large range of locations and use less time to get to and from work. Television sets make people able to enjoy modern entertainment and it gives them possibilites to enjoy their spare time. It also make recreation inside your own home possible, and as such adds possibilites a less developed society could not offer. But then, what if society develops further? Computers and internett certainly adds possibilities you did not previously had, but what after that? What am I getting at? I am referring to the frequent comparisons between Sweden and the USA. On paper, americans have a much higher standard of living than swedes, but is they really happier? The case here is the practical differences between life in Sweden and life in the US. Americans often owns a home, have a car, have a television set and a computer. On their free time they often eat out, surf the internett or goes to a movie. And how is life in Sweden? Much of the same really. Swedes might have a smaller house, a smaller car, an older personal computer, a smaller television set but the extra utility enjoyed by americans are really minimal, compared to the difference in utility by not having these things at all rather than having these things. It is therefore possible to question whether economic growth at the expense of other considerations would be rational in a country like Sweden.
Let`s look at the other main problem with this approach to utilitarianism, the negligence of the relative effects of wealth distribution. It is a reasonable assesement that the utility or happiness caused by a dollar declines depent on the sum of money the subject already have. If you give a homeless person a hundread dollar, that would be like christmas, because he would be able to get a decent meal for once, buy some clothes and even hire some decent shelter for a couple of nights. If you give a well of person a hundread dollar, he would propably not experience any difference of utility from that hundread dollar bill whatsoever. The failure to acknowledge this is a grave error.
Off course, some would argue that a thousand dollars are more worth if a rich person gets it, because the rich person would invest it and multiply it, while the poor person would waste it. This does hovewer miss the point. The point above is the utility gained by the person that have the money, while this counter argument is about the utility gained by society. Also, utilitarianism does take this point into consideration, and is the reason why utilitarians are not egalitarians. The two considerations must be weighted against each other, and not, like the socialists and conservatives/libertarians just cater for one of those two considerations, while ignoring the other. Also, the definition of waste is quite interesting. If the poor person is wasting that money on food, shelter and basic consumer items, isn`t such consumption a waste for everyone? Why is it waste when a poor person eats, and not waste when a rich person eats? If this point is to be taken serious, noone should be allowed to eat, drink alcohol, buy a television set or buy a car, because all these things are just waste, and all the money should be invested instead. Even if we ignore that shortcoming of the argument, invested money does not equal growth. Money can be invested in businesses that fail(as we saw during the IT crash) or businesses that outcompete other older businesses making their employees out of a job. In the last instance, you would propably get some increase in utility, but mostly, invested money will in these circumstances not enhance the wealth of the nation in any positive way. Actually, if invested money equalled economic growth, we would really be much wealthier today that we actually are.
Another argument against redistribution based on utility is that this implies that the government dictates what people shall need. There are two problems with that argument. Firstly, most welfare programs are cash based, so that the recipients actually can buy what themselves think that they need. It should also be noted that the government does not force these services upon everyone. If you are out of a job, you do have the option to not ask for welfare or unemployment insurance. Secondly, the government can actually predict some needs that the population have. Every human being needs to eat and drink to survive. Also, people living in developed countries also need shelter and clothes. Off course, people living in the australian desert does not require shelter or clothes, but the fact that these differences in basic need are geographically and culturally contained, means that the government could still forsee if it`s population would need those goods. Some people does not require shelter, but prefer do live on the street. They hovewer are so few, that they could be discounted. If the fact that a so small minority does not require something means that it should not be delivered by governments, you must also disband the police, because there is a rather large possibility that you would find more people preferring to live in a society with no law and order whatsoever, than people preferring to live on the streets.
But won`t even the poor gain from economic growth? Well, it is not certain that you would get rid off absolute poverty in a libertarian society even if the growth rates are high. Even if we don`t have any libertarian societies in the world today, there is a tendency that the lowest wages in those economies that come closest only rise very slowly. More importantly, the relative status you have can be just as important as your absolute material standard. Yes, that can be called envy. But we should not do the same mistake the communists did, disregarding what can be called human nature. It is quite common, yes it can even be called natural, to meassure ourselves to the people around us. Having less than most people around you do detract from your happiness. Actually, this might not be the primitive envy that libertarians envisage. Your status will to a large part determine your happiness. Reproduction and finding a partner is an extremly important part of human nature. The social status you have will to a large part determine your ability to get an attractive mate. That will not only be a determinant for the happiness you will experience as a result of the relationship itself, but it will also determine the genetic makeup of your offspring. An important factor for your happiness because every animal wants to see it`s offspring prosper. This will also affect the environment your children grow up in. If you do not live in a very little town, kids will more often than not group into groups based on material status. This has the effect that kids often ends up in an environment with kids of their own socioeconomical background. Something that can strengthen the effect of their parents status upon their lives, because destructive attitudes are more widespread in poor groups, just as membership in more well to do groups creates peer pressure to succeed and do well at school.
This in not the only aspect of your relative position barring envy. Another important aspect that will affect both parent and kids is the areas where they can afford housing. If you are relatively poor, you will have to settle in relatively poor neighbourhoods, with all the negative effects that can have. Poor neighbourhoods are more riddled with crime and social problems than more well to do neighbourhoods. There are reasons to believe that this is caused by relative and not absolute poverty, because those problems are more frequent in poor areas and not very frequent in more rich areas, regardless of the absolute standard compared to other countries. Some might argue that it is failed personal morals and not poverty that causes these problems, but that is not the case here. Even if quite a few people does become poor because of failed personal morals, there are still many that are poor for no reason the can control, and the effects on those people from living together with drug addicts and criminals are just the same, regardles of whether poverty causes social ills or social ills causes poverty. Poor relative status might also deprive you of opportunities, because quite a few jobs are distributed between “friends of friendsâ€, and poor social status makes access to those attractive networks much more difficult. It also affects the way you view yourself. In a sense, your market value compared to the market value of others is a symbol of how high society values you. If you have a much lower market value than most other people, that will often make you feel unvalued by other people, and that is not a feeling that seldom increases happiness. Another related feeling is the feeling of being treated unfair. If you feel that you recieve less than people that have the same abilities as you, or that you do not control those factors that makes your market value low, that will make you feel treated unfairly. This is not normal envy, but a more righteous feeling of being treated poorly.
There is no doubt that technological and economic progress do further happiness. Technology can extend average lifespans and economic progress is important to create the goods that people need to prosper. Here you have to remember that libertarianism is not the only system that promotes economic growth. You can still have economic growth, even if you have some public welfare. Actually, Great Britain had the poor law and later their workhouses during their entire industrialization, and Germany started work on their welfare state relatively early in their development. Also, economic growth does not always cause better health or longer lifespans. Actually, many of the countries with the longest lifespans can be labelled socialdemocrat. Of course, the US dominates medical research. But then again, it might be the fact that this can easily be traded with the US, that make the european countries use their resources for research on other areas.
Related to this, we can question whether people actually becomes more happy by larger TV sets, cooler mobile phones or more expensive clothes. Here, we must see the difference between different kinds of material goods. Some would label those real and artificial needs, a division that I do not agree with. I would rather divide them into absolute and relative goods. An absolute good is a good that gives the same amount of utility, independent on the amount of those goods enjoyed by others. Examples of those are food, machines that do away with physical and other unwanted labour and medical services. Relative goods are examples of goods that gives utility compared to the amount of those goods enjoyed by others. Examples of these kinds of goods are designer clothes and other things whose main aim is to manifest status. Other goods can be labelled as a kind of mixture. It is fun to get a nice car, but you also want it because you want to show off to others and gain status. Increasing the total wealth in society to aquire more relative goods is not very rational, because it will do nothing else than increase the number of these goods you will need to gain a given amount of utility. It will therefore be wrong to let that kind of growth have negative effects upon other aspects of society. On the other end, growth of absolute goods is a high priority. When it comes to the things in between, that is a more difficult decision. The growth of those sectors is important for overall technological development and keeping people employed, but I do not think that it is right to make people live in poverty or preassure people to work 80 hours a week to gain even larger amounts of that kind of goods. Yes, having a larger widescreen TV, a cellphone with a larger screen, a faster personal computer or a faster car is great, but it is an open question if it is so important that it legitimizes sacrificing other interests to gain even more growth in those areas. Having a kind of mixed economy will not stop the development of those things, maybee slow it down a little bit.
This does not mean that I write off economic growth as a bad thing. Classical utilitarians afterall are mostly in the center and not the left, at least by european standards. Utilitarians have since the days of Bentham been aware of the fact that to much redistribution has negative effects on society. I just claim that economic growth should not be a goal of government policies, regardless of whether it will further human well being
From the start of the utilitarian movement by Jeremy Bentham, utilitarianism has been considered a fairly liberal movement, or "social liberal" as this school of political thought is often labeled in Europe. This does not hovewer imply, that liberals have a monopoly on claiming that their solutions are the best for creating "the most happiness for the largest number of people". Most libertarians, or classical liberals as they are labeled in Europe, do use some kind of moral argument to legitimize their beliefs. Ludwig Von Mises hovewer were an exception to this rule. He claimed that libertarian policies were the best, because they were the most efficient. That is a claim that more classical utilitarians may question. Even if this discussion is based on the thoughts of Von Mises, it generally applies to most utilitarian libertarian thought.
One of the main problems with way Von Mises tackled this question, is that he does not seem to make any meaningfull distinction between the total economic resources in a society, and the happiness experienced by the population of that society. This can be a problem in two different ways. The first problem is that material wealth does not equal happiness. Of course, this objection can be raised against any form of utilitarianism that somehow deals with the allocation of material resources. Therefore, I need to set a few things straight. Materiel posessions is not the only thing that creates happiness, almost everyone agrees on that point. For the purpose of this discussion, I will only deal with the portion of human happiness, that either are directly or indirectly affected by material possessions and/or economic development. I do not claim that Von Mises did not see this fact.
The point is that even if you isolate the part of our happiness that are caused by material posessions, Von Mises view is flawed. This might seem contradictory, how can more material posessions make people less happy, if we only look at the portion of our well beind directly or indirectly linked to material posessions? One large problem here is the indirect effects of increased material wealth. To make more material wealth, society has to become more productive. This can be achieved by automation, longer work hours or working harder while at work. What can then be the problem with that? The first one, automation of menial tasks can be advantageous for all parties involved. If frees up labour from physically demanding tasks, that can be used for other tasks. This is advantageous for all parties, under the condition that the work those made superflous by the automations get is considered a better job than the one that they lost. This is very often not the case. Many workers made surplus to requirenments by automation does not get a better job, but rather a lower paid job with even worse working conditions in the lowly skilled service sector. At least for they who lose their jobs, this might be a disadvantage, even if it is possible to argue that this increases happiness in the society at large, because of increased productivity all over. The others might be more problematic hovewer. If people work more, they have less time to enjoy their wealth. To overstate the point, if you have a society where everyone works 14 hours a day every day of the week, will they really have time to enjoy the money they make? The same point can be made about working hours in general, doesn`t longer working hours decrease the time people got to enjoy their material posessions?
This leads me to a by point, but a quite important by point in this discussion. If you are to determine what kind of society that makes people most happy, shouldn`t you include the whole day that people are awake, and shouldn`t every hour be weighted equally? Indirectly, libertarians actually omit several hours of almost every day of our lives! Why do the do that? Because the meassure happiness on the basis of the economic resources you accumulate. Why does this omit large portions of our lives? Because we are really only able to enjoy our material posessions on our free time. On most jobs, you can`t bring your stereo with you on the job to listen to your CDs while working, take a break to take your speedboat for a spin or watch movies on your widescreen TV. When you are at work, you gain minimal happiness based on your economic postion, because the advantages of that postion is not available for your use when you are at work. That brings me to another related point, that libertarians does not take into account how those who do the task experience doing those tasks at the workplace. If you meassure human happiness by economic status alone, someone shoveling dirt at a barn for $35 an hour would be more happy than someone playtesting and reviewing computer games for $32 an hour. I do hovewer seriously doubt that that would be the case. That kind of purely economic view does not take into account the gain or loss of happiness caused by actually doing those tasks that are assigned to you at your job. You can argue that this has nothing to do with money, but is has. As the tasks that workers carry out determine what amount of economic resources that will be available in a society. It might hovewer be argued that if extra economic growth goes at the expence of the happiness or unhappiness experienced while at work, the extra economic growth might simply not be worth it.
Some government policies like socialized medicine, economic redistrution and restrictions on working conditions might inhibit economic growth. I must state that I do not take these claims at face value, but the truth of these claims are not the subject here. If there is truth in the proposition, that these programs even in moderate amounts will inhibit economic growth, this does not imply that these programs are wrong. These programs can make people feel more secure, lessen the stress that the subject feels and make people feel more fairly treated. Again, these are non material goods, but the still are relevant for this discussion, because this goods can be brought about by sacrificing economic growth or economic growth can be furthered by sacrificing these goals. Again, extra economic growth can come at a price where it simply not worth it. Lack of such programs or government intervention might also raise the crime rates or destroy the environment, other factors that decreases utility. Some might claim that crime is not that high in the USA compared to other rich countries like Sweden or Denmark. The rates of the population in prison is much higher in the USA than those countries hovewer, so if you remove the effects of more restrictive criminal policies in the US, it is quite possible to claim that the propability of someone becoming a criminal is much higher in the US than Sweden, even if overall crime rates aren`t that different. It would be quite interesting to see how much crime you would have gotten in the US, with the crime policies of Sweden. It would be no pretty sight I am pretty sure of.
Here, you have to evaluate how much utility excess growth would create. Off course, I am not in any situation proposing a ban on economic growth, but I do question where is should be placed on the ranking of government policies. Lets take a look at economic development up from the start. Lets say that we have a poor rural country where food supply is unstable, and the inhabitants are often subject to famine. If you could raise growth and get the economy up to the standards of early industrialized society, so that most people would get access to a steady food supply and rudimentary health services, we would in no doubt get an increase in utility, because people would live both longer and healthier lives. Say that this society would progress even further, making people able to own consumer goods like cars, television sets and their like. This would also be a marked increase in utility. This might not be the basic human neccessities, but they do increase utility. Cars make people more mobile making the able to accept work at a large range of locations and use less time to get to and from work. Television sets make people able to enjoy modern entertainment and it gives them possibilites to enjoy their spare time. It also make recreation inside your own home possible, and as such adds possibilites a less developed society could not offer. But then, what if society develops further? Computers and internett certainly adds possibilities you did not previously had, but what after that? What am I getting at? I am referring to the frequent comparisons between Sweden and the USA. On paper, americans have a much higher standard of living than swedes, but is they really happier? The case here is the practical differences between life in Sweden and life in the US. Americans often owns a home, have a car, have a television set and a computer. On their free time they often eat out, surf the internett or goes to a movie. And how is life in Sweden? Much of the same really. Swedes might have a smaller house, a smaller car, an older personal computer, a smaller television set but the extra utility enjoyed by americans are really minimal, compared to the difference in utility by not having these things at all rather than having these things. It is therefore possible to question whether economic growth at the expense of other considerations would be rational in a country like Sweden.
Let`s look at the other main problem with this approach to utilitarianism, the negligence of the relative effects of wealth distribution. It is a reasonable assesement that the utility or happiness caused by a dollar declines depent on the sum of money the subject already have. If you give a homeless person a hundread dollar, that would be like christmas, because he would be able to get a decent meal for once, buy some clothes and even hire some decent shelter for a couple of nights. If you give a well of person a hundread dollar, he would propably not experience any difference of utility from that hundread dollar bill whatsoever. The failure to acknowledge this is a grave error.
Off course, some would argue that a thousand dollars are more worth if a rich person gets it, because the rich person would invest it and multiply it, while the poor person would waste it. This does hovewer miss the point. The point above is the utility gained by the person that have the money, while this counter argument is about the utility gained by society. Also, utilitarianism does take this point into consideration, and is the reason why utilitarians are not egalitarians. The two considerations must be weighted against each other, and not, like the socialists and conservatives/libertarians just cater for one of those two considerations, while ignoring the other. Also, the definition of waste is quite interesting. If the poor person is wasting that money on food, shelter and basic consumer items, isn`t such consumption a waste for everyone? Why is it waste when a poor person eats, and not waste when a rich person eats? If this point is to be taken serious, noone should be allowed to eat, drink alcohol, buy a television set or buy a car, because all these things are just waste, and all the money should be invested instead. Even if we ignore that shortcoming of the argument, invested money does not equal growth. Money can be invested in businesses that fail(as we saw during the IT crash) or businesses that outcompete other older businesses making their employees out of a job. In the last instance, you would propably get some increase in utility, but mostly, invested money will in these circumstances not enhance the wealth of the nation in any positive way. Actually, if invested money equalled economic growth, we would really be much wealthier today that we actually are.
Another argument against redistribution based on utility is that this implies that the government dictates what people shall need. There are two problems with that argument. Firstly, most welfare programs are cash based, so that the recipients actually can buy what themselves think that they need. It should also be noted that the government does not force these services upon everyone. If you are out of a job, you do have the option to not ask for welfare or unemployment insurance. Secondly, the government can actually predict some needs that the population have. Every human being needs to eat and drink to survive. Also, people living in developed countries also need shelter and clothes. Off course, people living in the australian desert does not require shelter or clothes, but the fact that these differences in basic need are geographically and culturally contained, means that the government could still forsee if it`s population would need those goods. Some people does not require shelter, but prefer do live on the street. They hovewer are so few, that they could be discounted. If the fact that a so small minority does not require something means that it should not be delivered by governments, you must also disband the police, because there is a rather large possibility that you would find more people preferring to live in a society with no law and order whatsoever, than people preferring to live on the streets.
But won`t even the poor gain from economic growth? Well, it is not certain that you would get rid off absolute poverty in a libertarian society even if the growth rates are high. Even if we don`t have any libertarian societies in the world today, there is a tendency that the lowest wages in those economies that come closest only rise very slowly. More importantly, the relative status you have can be just as important as your absolute material standard. Yes, that can be called envy. But we should not do the same mistake the communists did, disregarding what can be called human nature. It is quite common, yes it can even be called natural, to meassure ourselves to the people around us. Having less than most people around you do detract from your happiness. Actually, this might not be the primitive envy that libertarians envisage. Your status will to a large part determine your happiness. Reproduction and finding a partner is an extremly important part of human nature. The social status you have will to a large part determine your ability to get an attractive mate. That will not only be a determinant for the happiness you will experience as a result of the relationship itself, but it will also determine the genetic makeup of your offspring. An important factor for your happiness because every animal wants to see it`s offspring prosper. This will also affect the environment your children grow up in. If you do not live in a very little town, kids will more often than not group into groups based on material status. This has the effect that kids often ends up in an environment with kids of their own socioeconomical background. Something that can strengthen the effect of their parents status upon their lives, because destructive attitudes are more widespread in poor groups, just as membership in more well to do groups creates peer pressure to succeed and do well at school.
This in not the only aspect of your relative position barring envy. Another important aspect that will affect both parent and kids is the areas where they can afford housing. If you are relatively poor, you will have to settle in relatively poor neighbourhoods, with all the negative effects that can have. Poor neighbourhoods are more riddled with crime and social problems than more well to do neighbourhoods. There are reasons to believe that this is caused by relative and not absolute poverty, because those problems are more frequent in poor areas and not very frequent in more rich areas, regardless of the absolute standard compared to other countries. Some might argue that it is failed personal morals and not poverty that causes these problems, but that is not the case here. Even if quite a few people does become poor because of failed personal morals, there are still many that are poor for no reason the can control, and the effects on those people from living together with drug addicts and criminals are just the same, regardles of whether poverty causes social ills or social ills causes poverty. Poor relative status might also deprive you of opportunities, because quite a few jobs are distributed between “friends of friendsâ€, and poor social status makes access to those attractive networks much more difficult. It also affects the way you view yourself. In a sense, your market value compared to the market value of others is a symbol of how high society values you. If you have a much lower market value than most other people, that will often make you feel unvalued by other people, and that is not a feeling that seldom increases happiness. Another related feeling is the feeling of being treated unfair. If you feel that you recieve less than people that have the same abilities as you, or that you do not control those factors that makes your market value low, that will make you feel treated unfairly. This is not normal envy, but a more righteous feeling of being treated poorly.
There is no doubt that technological and economic progress do further happiness. Technology can extend average lifespans and economic progress is important to create the goods that people need to prosper. Here you have to remember that libertarianism is not the only system that promotes economic growth. You can still have economic growth, even if you have some public welfare. Actually, Great Britain had the poor law and later their workhouses during their entire industrialization, and Germany started work on their welfare state relatively early in their development. Also, economic growth does not always cause better health or longer lifespans. Actually, many of the countries with the longest lifespans can be labelled socialdemocrat. Of course, the US dominates medical research. But then again, it might be the fact that this can easily be traded with the US, that make the european countries use their resources for research on other areas.
Related to this, we can question whether people actually becomes more happy by larger TV sets, cooler mobile phones or more expensive clothes. Here, we must see the difference between different kinds of material goods. Some would label those real and artificial needs, a division that I do not agree with. I would rather divide them into absolute and relative goods. An absolute good is a good that gives the same amount of utility, independent on the amount of those goods enjoyed by others. Examples of those are food, machines that do away with physical and other unwanted labour and medical services. Relative goods are examples of goods that gives utility compared to the amount of those goods enjoyed by others. Examples of these kinds of goods are designer clothes and other things whose main aim is to manifest status. Other goods can be labelled as a kind of mixture. It is fun to get a nice car, but you also want it because you want to show off to others and gain status. Increasing the total wealth in society to aquire more relative goods is not very rational, because it will do nothing else than increase the number of these goods you will need to gain a given amount of utility. It will therefore be wrong to let that kind of growth have negative effects upon other aspects of society. On the other end, growth of absolute goods is a high priority. When it comes to the things in between, that is a more difficult decision. The growth of those sectors is important for overall technological development and keeping people employed, but I do not think that it is right to make people live in poverty or preassure people to work 80 hours a week to gain even larger amounts of that kind of goods. Yes, having a larger widescreen TV, a cellphone with a larger screen, a faster personal computer or a faster car is great, but it is an open question if it is so important that it legitimizes sacrificing other interests to gain even more growth in those areas. Having a kind of mixed economy will not stop the development of those things, maybee slow it down a little bit.
This does not mean that I write off economic growth as a bad thing. Classical utilitarians afterall are mostly in the center and not the left, at least by european standards. Utilitarians have since the days of Bentham been aware of the fact that to much redistribution has negative effects on society. I just claim that economic growth should not be a goal of government policies, regardless of whether it will further human well being