Quotulatiousness

February 24, 2011

The core of the Irish financial crisis

Filed under: Economics, Europe, Government — Tags: , , , , — Nicholas @ 07:13

Theodore Dalrymple explains the underlying reason for Ireland’s financial woes:

If you want to study the economic crisis of the last few years, go to Ireland, where you will find it in its purest form. Ireland is a small country, with a population of just 4.4 million, and the connection between clientelistic politics, bankers’ cupidity, and the mass psychology of bubble markets is easiest to comprehend there.

Dotted around the country, outside of almost every town and sometimes in the middle of nowhere, are housing estates — completed, half-completed, and never-to-be-completed — which are unsaleable, will almost certainly never be inhabited, and are destined to fall into graceless ruins. Some 300,000 new dwellings now stand empty in the Irish Republic, a number whose equivalent in the United States would be approximately 21 million.

[. . .]

A house in Shrewsbury Road, Dublin, sold for $80 million in 2005 but, now standing empty, is on the way to dereliction, and no house on the road — a millionaires’ row — has sold for the last two years, despite a fall in prices of at least 66 percent. During the boom, taxi drivers and shop assistants would tell you about the third or fourth house they had bought — on borrowed money, of course — and of their apartments in Europe, from Malaga to Budapest to the Black Sea Coast of Bulgaria. It was not so much a boom as a gold rush, or a modern reenactment of the Tulipomania.

July 24, 2010

QotD: Childhood in Britain

Filed under: Britain, Quotations — Tags: , , , — Nicholas @ 23:41

On no subject is the British public more fickle and more prone to attacks of intense but shallow emotion than childhood. Not long ago, for example, a pediatrician’s house in South Wales was attacked by a mob unable to distinguish a pediatrician from a pedophile. The attackers, of course, came from precisely the social milieu in which every kind of child abuse and neglect flourishes, in which the age of consent has been de facto abolished, and in which adults are afraid of their own offspring once they reach the age of violence. The upbringing of children in much of Britain is a witches’ brew of sentimentality, brutality, and neglect, in which overindulgence in the latest fashions, toys, or clothes, and a television in the bedroom are regarded as the highest — indeed only — manifestations of tender concern for a child’s welfare.

Theodore Dalrymple, “Who Killed Childhood?”, City Journal, Spring 2004

March 30, 2010

Self-esteem versus self-respect

Filed under: Health, Media — Tags: , , — Nicholas @ 07:23

Theodore Dalrymple on the crucial differences between self-esteem and self-respect:

With the coyness of someone revealing a bizarre sexual taste, my patients would often say to me, “Doctor, I think I’m suffering from low self-esteem.” This, they believed, was at the root of their problem, whatever it was, for there is hardly any undesirable behavior or experience that has not been attributed, in the press and on the air, in books and in private conversations, to low self-esteem, from eating too much to mass murder.

[. . .]

When people speak of their low self-esteem, they imply two things: first, that it is a physiological fact, rather like low hemoglobin, and second, that they have a right to more of it. What they seek, if you like, is a transfusion of self-esteem, given (curiously enough) by others; and once they have it, the quality of their lives will improve as the night succeeds the day. For the record, I never had a patient who complained of having too much self-esteem, and who therefore asked for a reduction. Self-esteem, it appears, is like money or health: you can’t have too much of it.

Self-esteemists, if I may so call those who are concerned with the levels of their own self-esteem, believe that it is something to which they have a right. If they don’t have self-esteem in sufficient quantity to bring about a perfectly happy life, their fundamental rights are being violated. They feel aggrieved and let down by others rather than by themselves; they ascribe their lack of rightful self-esteem to the carping, and unjustified, criticism of parents, teachers, spouses, and colleagues.

The other side of the coin is rather different:

Self-respect is another quality entirely. Where self-esteem is entirely egotistical, requiring that the world should pay court to oneself whatever oneself happens to be like or do, and demands nothing of the person who wants it, self-respect is a social virtue, a discipline, that requires an awareness of and sensitivity to the feelings of others. It requires an ability and willingness to put oneself in someone else’s place; it requires dignity and fortitude, and not always taking the line of least resistance.

[. . .]

Self-respect requires fortitude, one of the cardinal virtues; self-esteem encourages emotional incontinence that, while not actually itself a cardinal sin, is certainly a vice, and a very unattractive one. Self-respect and self-esteem are as different as depth and shallowness.

February 5, 2010

Objectivists should not read this

Filed under: Books, Liberty, Media — Tags: , , , , — Nicholas @ 17:08

Theodore Dalrymple, in his mundane disguise, looks at the founding deity of Objectivism:

Rand’s virtues were as follows: she was highly intelligent; she was brave and uncompromising in defense of her ideas; she had a kind of iron integrity; and, though a fierce defender of capitalism, she was by no means avid for money herself. The propagation of truth as she saw it was far more important to her than her own material ease. Her vices, of course, were the mirror-image of her virtues, but, in my opinion, the mirror was a magnifying one. Her intelligence was narrow rather than broad. Though in theory a defender of freedom of thought and action, she was dogmatic, inflexible, and intolerant, not only in opinion but in behavior, and it led her to personal cruelty. In the name of her ideas, she was prepared to be deeply unpleasant. She hardened her ideas into ideology. Her integrity led to a lack of self-criticism; she frequently wrote twenty thousand words where one would do.

Rand believed all people to be possessed of equal rights, but she found relations of equality with others insupportable. Though she could be charming, it was not something she could keep up for long. She was deeply ungrateful to those who had helped her and many of her friendships ended in acrimony. Her biographer tells us that she sometimes told jokes, but, in the absence of any supportive evidence, I treat reports of her sense of humor much as I treat reports of sightings of the Loch Ness monster: apocryphal at best.

A passionate hater of religion, Rand founded a cult around her own person, complete with rituals of excommunication; a passionate believer in rationality and logic, she was incapable of seeing the contradictions in her own work. She was a rationalist who was not entirely rational; she could not distinguish between rationalism and rationality. Of narrow aesthetic sympathies, she laid down the law in matters of artistic judgment like a panjandrum; a believer in honesty, she was adept at self-deception and special pleading. I have rarely read a biography of a writer I should have cared so little to meet.

I’ve read a fair bit of Ayn Rand’s non-fiction, but I’ve always found her fiction to be a tough slog: as Daniels says, “[h]er work properly belongs to the history of Russian, not American, literature — and nineteenth-century Russian literature at that.”

Update, 8 February: Publius always found that Frédéric Bastiat’s dictum “The worst thing that can happen to a good cause is not to be skillfully attacked, but to be ineptly defended” really was correct for Objectivism:

Having met a very large number [of Objectivists], my own anecdotal assessment is that about three-quarters are high-functioning neurotics. Highly intelligent, quite disciplined, but utter social misfits with low self-confidence. They are walking, and sadly talking, liabilities to the philosophy. Now this will seem like an admission of guilt. Wacky people adhere to wacky ideas. Hardly. Some of the most wacky ideas in history were adhered to by perfectly ordinary and decent people. Take socialism as a modern example. Some very important ideas, like representative government, were early on advocated by people who were certifiable flakes. I don’t think the wall between personal philosophy and personal psychology is an iron one. There is some overlap. Jean Jacques Rousseau, for example, was the embodiment of his beliefs. An emotional mess of a man advocating an emotional mess of a philosophy.

But new and radical philosophies tend to attract marginal people, those somehow discontented with life as it is.

August 10, 2009

Healthcare systems compared

Filed under: Cancon, Economics, Health — Tags: , , — Nicholas @ 12:55

No, not the usual red-in-tooth-and-claw US system of mercenary medicine against the shimmering city-on-the-hill of [Canadian | British | Swedish | Generic European] socialized medicine. This one is a bit easier to compare: human verses pet healthcare. Theodore Dalrymple discusses the issue:

As a British dog, you get to choose (through an intermediary, I admit) your veterinarian. If you don’t like him, you can pick up your leash and go elsewhere, that very day if necessary. Any vet will see you straight away, there is no delay in such investigations as you may need, and treatment is immediate. There are no waiting lists for dogs, no operations postponed because something more important has come up, no appalling stories of dogs being made to wait for years because other dogs — or hamsters — come first.

The conditions in which you receive your treatment are much more pleasant than British humans have to endure. For one thing, there is no bureaucracy to be negotiated with the skill of a white-water canoeist; above all, the atmosphere is different. There is no tension, no feeling that one more patient will bring the whole system to the point of collapse, and all the staff go off with nervous breakdowns. In the waiting rooms, a perfect calm reigns; the patients’ relatives are not on the verge of hysteria, and do not suspect that the system is cheating their loved one, for economic reasons, of the treatment which he needs. The relatives are united by their concern for the welfare of each other’s loved one. They are not terrified that someone is getting more out of the system than they.

And, yes, I know it’s extremely bad form to quote yourself, but here is what I wrote on the subject back in 2004:

It boggles the mind to think that it is possible for pets to receive faster, better-organized, more personalized, and more friendly healthcare than their human owners are able to get. And it’s absolutely true.

My wife works in a vet clinic. I know how much the staff at the clinic care about their patients and the families of their patients. They do their very best to ensure that the cats are properly diagnosed and treated. But they are paid for their work . . . by the families of the patients.

One of the comments on Marcel’s original post talks about “the Vet’s next Porsche purchase”. That by itself shows the utter ignorance of the commentator: you do not go into veterinary medicine to get rich. For the length of academic study, it’s probably the worst-paid bio-science field there is. The veterinarians, vet assistants, and vet technicians could all earn significantly higher wages in other fields for the same investment of time and money in training.

Medicine, whether for humans or for other animals, is an expensive field: typical Canadians don’t really know this, as a rule, because we don’t pay for it directly. Vets, as a rule, don’t have the latest and greatest equipment because they are running private businesses which have to finance equipment purchases out of their own funds. They generally have the best compromise they can manage between what’s available and what’s affordable.

Treatment for patients must be decided with an eye to costs: Fluffy may need treatment X, but if it’s going to cost hundreds or thousands of dollars, Fluffy’s owner is left with an unwelcome decision to make. We never think of this in terms of our own healthcare: instead of rationing by dollars, we ration by time. The resources are still scarce, but we pretend that delaying surgery for a painful ailment is better than paying extra to get the surgery done sooner; in fact, in Canada, there’s no choice involved at all.

The other pernicious effect of hiding the actual costs is to increase the demand for relatively trivial treatments (which could often be taken care of by family doctors, walk-in clinics, or even pharmacists). If you never see a bill, you never feel any reason to limit your personal demand on the system. It’s rational for you to extract as much personal benefit from the system as possible: you paid taxes to support it, right?

« Newer Posts

Powered by WordPress