Ask any liberal how they arrived at the notion that the progressive method of problem solving is more effective than conservative one, and you’ll undoubtedly hear the word “kindness” dropped at one point in their explanation. If they do not use that specific word, they will undoubtedly drop the words “compassionate” or “nice” in some form. If their inquisitor points out that most of the “nice” and “compassionate” big government fixes for ending poverty have resulted in numerous unintended consequences, and that it could be argued that many of those programs have resulted in doing more harm than good, the inquisitor should be prepared to hear a version of the “best intentions” argument dropped on them. Democrats, liberals, and progressives want these programs to succeed of course, but they are not so concerned with the programs’ success that they would agree to end them if some cold, numbers-oriented accounting spreadsheet proved them unsuccessful. Their greater concern is that their favored politician puts forth an effort to solve the problem.
Political philosophy professor Leo Strauss says that it’s a mistake “to presume to understand important political philosophers better than they understood themselves, unless one had already put in the hard work necessary to understand them as they understood themselves.”
In an attempt to avoid such a mistake, when it comes to trying to understand why common, ordinary citizens profess an allegiance to the progressive method to problem solving, we provide a characterization of the progressive ideology from one that could be said to be a forefather of modern day liberalism, former President Franklin Roosevelt:
“Divine justice weighs the sins of the cold-blooded and the sins of the warm-hearted in different scales. Better the occasional faults of a government that lives in a spirit of charity than the consistent omissions of a government frozen in the ice of its own indifference.”
If the manner in which most progressives characterize their philosophical pursuit of problem solving is this stark, then it stands to reason that a politically astute observer that opposes it must be cruel, greedy, and callous. If this is not the case, then the next logical conclusion would have to be that the observer that rejects the problem solving approach of the modern liberal is either not astute, or woefully uninformed.
Most liberals will make an exception for you, the listener, for they know that you are a nice person that means well. If they know you personally, they might find it difficult to view you as inherently evil, but they will view you as anecdotal evidence of the evil that exists in their characterization of opposing mindsets, or they might demonize the sources of your information. These extreme characterizations, writes William Voegeli, in his Imprimis piece, are a natural result of the repeated messaging from liberal politicians and activists that he calls “weaponized compassion”.
Using compassion as a weapon against the opponents of modern liberalism can be viewed in the following quotes:
“I am a liberal,” public radio host Garrison Keillor wrote in 2004, “and liberalism is the politics of kindness.”
Last year (2013) President Obama said, “Kindness covers all of my political beliefs. When I think about what I’m fighting for, what gets me up every single day, that captures it just about as much as anything. Kindness; empathy—that sense that I have a stake in your success; that I’m going to make sure, just because [my daughters] are doing well, that’s not enough—I want your kids to do well also. Empathetic kindness is “what binds us together, and . . . how we’ve always moved forward, based on the idea that we have a stake in each other’s success.”
Conservatives may view this type of “Mean People Suck” messaging as so condescending and simplistic that it could not possibly be effective, but it is. In election after election, exit polls reveal that such themes have worked for liberals, for generations. The reason for this, writes Voegeli, is that Republicans have never mounted an effective defense against it.
“If conservatives had ever come up with a devastating, or even effective rebuttal to the accusation that they are heartless and mean-spirited: a) anyone could recite it by now; and, b) more importantly, liberals would have long ago stopped using rhetoric about liberal kindness versus conservative cruelty, for fear that the political risks of such language far outweighed any potential benefits. The fact that liberals are, if anything, increasingly disposed to frame the basic political choice before the nation in these terms suggests that conservatives have not presented an adequate response.”
The problem that exists for Republicans, as it has for most of my life, is how does one defeat a negative? How does a political party prove to the population that they are not mean? An individual candidate can try to prove that they are personified evidence to the contrary, but that candidate will usually end up like John McCain did in the 2008 Presidential Election, expending so much of their time and resources trying to defeat the charge of being mean that not only do they get distracted from the substantive issues, they leave the electorate wondering if they are protesting too much and, in fact, a mean person.
If these two philosophical pursuits of problem solving can be broken down to admittedly simplistic measures, it could be said that when one sifts through all of the rhetoric that both sides of the aisle engage in, the crux of the difference between the two philosophies revolves around money. Those that allocate more tax payers dollars to a problem are deemed more compassionate, and those that don’t are viewed as mean, cruel, and greedy. Renown budget cutter, and former Indiana Republican Governor, Mitch Daniels believes he has at least one effective counter to the idea that the austerity measures that conservatives employ for problem solving are hateful.
“You ought to be the most offended of anybody,” he says to liberals, “If a dollar that could help a poor person is being squandered in some way.”
I think that we can say that most honest, and well-meaning liberal citizens believe that when their hard-earned tax dollars are devoted to helping the poor, they don’t mind paying those taxes, and they will vote for any politician that pledges to do so. The question I’ve always had for these citizens of good intentions is what percentage of that tax dollar, ostensibly devoted to fighting poverty, ends up being allocated to a bureaucracy devoted to fighting poverty? What percentage of that dollar goes to administrative costs, various other bureaucratic expenses, and what percentage ends up being fraudulently wasted, abused, and trapped in the bureaucratic red tape of redundancies? What percentage of that hard-earned, tax payer’s dollar actually makes it to the poor people that that bureaucracy is intended to help, and what percentage ends up being squandered in some way?
Another way of framing the same question I would have for those that vote Democrat for the expressed intent of helping the poor, or resolving economic inequality, through the various methods of tax allocations, government regulation, etc., is what are the various programs’ rates of success?
Some would suggest, through confusing and somewhat contradictory figures, that the poverty rate was 14.7 in 1966, and it was listed at 15.0 in 2012. This rate, no matter how one chooses to define and redefine the term poverty, is a paltry number when one considers that some project that there has been an average of over one trillion dollar American tax payer dollars devoted to ending poverty, since the largest liberal program The Great Society was put in place in 1964.
The liberal response to former Governor Daniels’ quote is that he is hateful, racist, against the poor, against women, and mean. If Daniels followed the John McCain strategy of countering such charges, he would then spend so much of his time defending himself against this charge that his central message would get lost in the shuffle, and people would walk away thinking that he’s mean. It’s called weaponzied compassion.
The aspect of Mitch Daniels’ argument that Mitch Daniels doesn’t discuss, in his rational argument against liberals, is that the solvency issue, or the effectiveness of the welfare program, isn’t of primary concern to liberal citizens. They simply want more for more, and anyone that attempts to cut the amount of money going to entitlement programs, or decrease the increase from the previous year, is deemed mean, hateful, racist, and engaged in a war against the poor.
When these numbers are put into actual and proverbial spreadsheets, it can be proven that while the welfare program has expanded exponentially in the last two generations, the needle of the poverty rate hasn’t moved much at all. This appears to be of less concern to liberal citizens, when as Daniels points out it should be their primary concern.
Why doesn’t the welfare program work very well? Why have there been so many problems with the wealth redistribution aspects of Obamacare? Why has Lyndon B. Johnson’s (LBJ) 1964-65 Great Society program failed to move the poverty level over the last fifty years, and why do most of the well-intentioned plans of liberalism fail to achieve on a level that could promote liberalism as the ideal political philosophy for all Americans, as opposed to the twenty some odd percent that maintain unwavering belief?
The cynical conservative would say that these programs have inherent flaws that keep those immersed in these troubled programs voting for the career politicians that promise to fix them in every election cycle. While this may, in fact, apply to liberal politicians, the liberal citizen would inform you that they have nothing to gain from the failure of the program for which they advocate. They don’t understand how a conservative could be rooting on the failure of a program ostensibly designed to help the poor. Most conservatives are not, of course, they just have a different way of approaching the matter, but the conservative methods to fixing the problem are complicated, difficult to understand, numbers oriented, and long-term. When people can’t grasp the totality of such an approach, they feel stupid, and when they feel stupid they need someone to help them understand it, or if that’s not possible, to, at least, make them feel better about not understanding it. What better way then is there to relate to these people, and their confusion, than to call those with alternative, and complicated, solutions names? People understand name calling, it’s street, and it reaches us on a base level equivalent to bathroom humor –a tool that some comedians employ when they fear they’re losing an audience. This type of response unites us all in a manner –a Jerry Springer manner– that a complicated explanation with long-term problem solving techniques cannot.
“I conclude that the machinery created by the politics of kindness does not work very well–” writes Voegeli, “in the sense of being economical, adaptable, and above all effective– because the liberals who build, operate, defend, and seek to expand this machine don’t really care whether it works very well and are, on balance, happier when it fails than when it succeeds.”
To accentuate this particular point, William Voegeli pulls out his Oxford English Dictionary to provide us with the literal definition of compassion.
“Compassion means suffering together with one another. Compassion is the feeling or emotion, that a person is moved by when witnessing the suffering or distress of another, and by the desire to relieve it.”
This definition of compassion does not include a wish to suffer the identical fate of the sufferer, but that they want to suffer the trials and tribulations of others vicariously, and they do want to do something about it, regardless how effective that something is.
As Jean-Jacques Rousseau wrote in Emile:
“When the strength of an expansive soul makes me identify myself with my fellow man, and I feel that I am, so to speak, in him, it is in order not to suffer that I do not want him to suffer. I am interested in him for love of myself.”
Those that reject this characterization as simplistic still need to ask the question why liberals would be for programs that have, historically, proven ineffective? Why would their answer to the problems that everyone acknowledges exist in the welfare program be more welfare? With a fifty year track record of failure, why would so many liberals consider LBJ’s Great Society program to be a success?
The co-editor of a book called Pathological Altruism, Barbara Oakley explains her point of view:
“It’s the indifference –blithe, heedless, smug, or solipsistic– that liberals have to actual results that defines them as pathological altruists. It’s the idea that they can appear compassionate by being for these programs,” and thus be perceived as wonderful people by their peers, “That drives them to be for these programs even if they have a poor track record.”
Those that have introduced a results-oriented refutation of these programs to liberals –or people that are generally for such altruistic programs– have either witnessed genuine surprise on their face, or they’ve been greeted with a very frustrated person that reacts in a manner that suggests that a results-oriented presentation is obnoxious. To those that are surprised, some of us have recognized that not only did they not know these facts and figures that we’re presenting to them, but that the very idea of investigating for this kind of information never occurred to them.
“Pity is about how deeply I can feel,” wrote the late political theorist Jean Bethke Elshtain. “And in order to feel this way, to experience the rush of my own pious reaction, I need victims the way an addict needs drugs.”
As a former fraud investigator of charitable enterprises, experience has informed me, firsthand, that some people are pathologically altruistic. There’s nothing wrong with giving, of course, and there may be some merits to blind, uninformed giving, but those merits, as Rousseau points out, are generally immersed in how one views themselves, or how they want to be viewed.
There’s an old line that suggests: “Who cares why people give, as long as they give.” The same could be said, I suppose, when it comes to why some people are for government programs ostensibly designed to help poor people: “Who cares how effective they are, as long as they have the best of intentions.”
The calls I made to these charitable givers involved a disturbingly high number of givers claiming that it was my company’s responsibility to police these charities, because we allowed them to use our payment service for their transactions. It was, in fact, our job to see to it that the charities that used our service were giving a universally accepted rate to intended recipients, but I couldn’t shake the idea that by castigating the company I worked for, these givers were absolving themselves of the responsibility of knowing, or learning, the true percentage of recipients that were actually being helped by their charitable giving.
The givers did their part, in other words by caring enough to give money, and their responsibility concluded at that point. The same could be said, I believe, of those that absolve themselves of the effectiveness of federal government poverty programs. “I pay my taxes,” is something one might hear from one that learns that the poverty rate hasn’t moved in fifty years, “and I vote Democrat. I can’t help it if they can’t get their act together.”
As a fraud investigator of charities, I was not permitted to provide those I called the actual percentage of the charitable givers’ dollar going to support the organization’s stated cause, but I was able to tell them where to find that number. The very idea that I would call them to ask them questions about their charitable largess did raise some concerns, however, among some of the recipients of my phone call.
The question I would’ve loved to ask those (too few in my humble opinion) that were concerned about the charitable institutions I was calling about, had my company allowed me to do so, is “Even though, as you say, it’s our responsibility to police this charity, will you continue to give to this charity? Even though you now wonder if the practices they engage in are, at the very least, questionable?” The true answer, I believe, would’ve been fascinating for political scientists and psychologists, for it would’ve suggested that the most important part of charitable giving, for some, is to prove that they care, and the actual responsibility of seeing to it that people are helped is another entity’s responsibility. One could argue that with the busy lives most people lead, they cannot dot the I’s, and cross the T’s, and that they have to count on others to see to it that their generosity is pushed through to its end, but my firsthand experience with the altruism of others revealed to me that some people care more about caring than they do the ultimate reality of other people being helped.