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Notes -
The Virtue Theory of Money
Recently, Freddie deBoer published an essay called "What Would a Functioning System of Equal Opportunity Look Like for the Losers" complaining about how unfair "equality of opportunity" is. The main point is that since talent is partially heritable, if we reward people based on their abilities then people who have been unlucky in the genetic lottery will be left worse off. It's a little hard to tell exactly what way of distributing resources Freddie would prefer instead, but he seems to have the opinion that it is unjust for luck to play a significant role. In Freddie's words: "it’s hard to see how rewarding talent falls under a rubric of distributing resources to people based on that which they can control."
I think Freddie's essay is a good example of a misunderstanding about the benefits of equality of opportunity—a misunderstanding I've come to think of as the Virtue Theory of Money. Basically, this is my name for the belief that the main purpose of money is to reward people for being good.
In my experience, many people seem to have some sort of implicit belief that people should be rewarded by society according to how virtuous they are. This takes different forms: some people emphasize hard-work, conscientiousness and so on. Others emphasize the difficulty or social value of the job that someone is doing. For example, some people argue that affirmitive action is bad because it prevents talented, hardworking people from getting the jobs/university spots that they deserve. As another example, some people argue that teachers should be paid more because of how important their jobs are. The labor theory of value also seems to be partially motivated by this idea.
Read in this light, Freddie is basically complaining that talent is not a virtue and so we should not reward people for being talented. (He also seems to believe that the reason talent is not a virtue is because it is influenced by genetics, which is outside our control. I find that idea somewhat incoherent—all sorts of other apparent virtues like generosity or open-mindedness are also influenced by genetics, but that's irrelevant to my main point.)
However, I think this idea is almost totally wrong. In my view, the main reason to reward some people more than others is if doing so leads to better social outcomes. The point is not to provide personal benefit to the people rewarded but to incentivize behavior that benefits the entire society.
As an example, I believe that the best argument against affirmitive action is not that it personally hurts the individual people denied positions because of it (though I do feel sympathy for them) but because it deprives society of having the most capable people in the most important jobs. The reason that we want to select the most talented people to become doctors is because it's good to have good doctors not because being a doctor is a nice reward for being a top student. Likewise, the best argument for paying teachers more is if doing so would lead to better educational outcomes of enough magnitude to be worth the extra cost. I agree that plenty of teachers (though far from all) are nice, hard-working people who do a demanding job. But again, a job is not supposed to be a reward for being a good person, it's supposed to be a way to get something useful done.
I also think this is a serious issue. Basing hiring decisions and salaries on how virtuous people seem can cause resources to be poorly allocated in a way that hurts everybody. If we followed the Virtue Theory of Money then too many people would want to be teachers (it's already a popular job even without a major salary boost) and not enough would want to be middle managers or accountants. We would have worse doctors, engineers and scientists.
So my main response to Freddie complaining about "equality of opportunity" leading to talented people being rewarded more is: that's exactly the point! We want talented people to be incentivized to apply their talents instead of doing some routine job that almost anyone else can do. Stop trying to use the virtue theory of money and think about the long-term conseuqences of policy decisions.
Now, I do want to add a couple caveats to this. First, I think it's bad to let people suffer a lot when society has sufficient resources to help them. So I think it's reasonable for the government to give some help to people who don't have the ability to get high quality jobs. But I think we should be aware that the government is only able to do this because of how rich our society is and that this wealth depends on incentivizing talented people to use their talents. Second, I do think that there is some value in rewarding people purely for their virtue. I want to live in a society of virtuous people and so I would like virtue to be incentivized even if the economic benefits are not always easy to measure. However, I think this should usually be a secondary concern.
What is the case against meritocracy?
One has to separate ‘primordial’ meritocracy from the structured, deliberate, extreme meritocracy that exists in the modern west.
It has always been true, under every socioeconomic system man has ever devised, that smart young people have worked their way up the ladder. Historic royal courts (say those of the Tudors in England) often had a surprising number of people of low birth (at least in the second generation) who had worked their way to some kind of power. It was possible and even common for fortunes to radically shift for a family in a single generation. In a few decades families of no historical presence (who had maybe been peasants, then small time landholders, then gotten involved in regional politics) made it to court, to the king or queen’s ear. The current American system of deliberate meritocracy, open job applications, slander against ‘legacy’ applicants, criticism of “nepo babies”, the surging of second generation immigrants into the establishment at rates unseen even in the early 20th century is what is comparatively new. The worship of meritocracy, in other words.
Modern American meritocracy is bad because I see no reason why the child of two Brahmins deserves vastly more wealth and power than the child of two average Mayflower descendants just because the former is “more intelligent”. Though I have a reputation as something of a Jewish chauvinist on this board, I actually sympathize with the Ivy League admissions committees of the 1920s that capped us at 10% or 20% of a student population. Simple IQ is not enough to justify your rule. Tell a Hausa or Fulani or Yoruba that the Igbo deserve to rule Nigeria because they’re smarter and richer and they have every right to laugh you out of the room. Mere intelligence does not by default grant you the right to power over other men.
Meritocracy breeds the most extreme, most perverse form of entitlement. The entitlement that having a big boy IQ means you are owed a significantly greater money-making capacity (and thus comfort, power and prestige) by society than someone of more modest intelligence. I reject this notion. Perhaps it is particularly intelligent people who themselves owe a duty to society. I recall a comment by a regular user on a previous account (possibly @Esperanza) about how, growing up in Ireland in the 1980s, almost the entire graduating class (in engineering at the country’s most prestigious university) left for the United States, for fortune. What could Ireland have become had they decided to stay, to force change, to build things at home even if it was hard, to serve instead of to seek to merely enrich themselves, again and again?
I am relatively intelligent. But I despise the vanity of IQ meritocracy, the narcissism of it, the dweeb superman, the programmer ubermensch who believes not only that the arbitrariness of fate entitles him to rule (this is true, obviously, of any system), but that he owes nobody for it. Silicon Valley, America’s IQ meritocracy headquarters, is so devoid of duty, of nobility, that it has allowed San Francisco to collapse into shithole status. All the tech men can do is either defend it, whine without doing anything or flee to Texas, which is arguably even more pathetic. Bill Gates’ only noblesse oblige is funding third world mosquito nets and attempting to design a better toilet for India, his philanthropic service to his own people is limited or nonexistent.
I have found in my life that ‘strivers’ of humble birth often have pathological character flaws that make them extremely dangerous. These include mild sociopathy, lack of gratitude, poor etiquette and manners, rudeness, a belief that their success is entirely their own doing, deep-seated jealousy of those they perceive as doing better, and immense, insatiable greed. Often, they do not even particularly enjoy life, they just try to min-max it, like a video game theory-crafter. They seek power and so ought, quite rationally, to be denied it or at least to be handed it very, very slowly.
Obviously baseline intelligence in positions of power is necessary for the successful functioning of society. But how much? Must they be the most intelligent people from all the land, or can they merely be quite intelligent people who also have other things about them that should be valued in a ruling class?
Why would we grant an exception and compromise the efficiency of the system at all ? I don’t recognize the supposed higher value or altruism of your class. Even if some individuals in that group had those traits, we wouldn’t reward entire bloodlines. In theory, you’re making an argument about ‘personality’ versus ‘IQ’, but what you actually propose is blood versus everything else, because hereditary classes are not subject to any assessment of their worth to society, whether personality or IQ.
I can understand why most people would want their (high) status to be unalterable, but this being a zero-sum game, their interest diverges heavily from everyone else’s. This is little more than pining for the sweet life of the aristocrat who never has to justify himself.
I don’t think you can be absolved of this sin either.
What gratitude? I thought you were here to serve the common folk. Hereditary ruling classes do not feel any obligation towards their lessers – like you, they expect adulation.
I don't agree completely with @2rafa but this absolutely isn't what she's saying. It's not even a strawman.
Sure, hereditably personality and bloodline will work into it, but the central idea of @2rafa 's scenario is the stability of the institution, which can then be (overtime) refined toward a direction.
Meritocracy, through both speed of turnover and by it's nature, offers 'seats' which are themselves insubstantial, and entirely shaped by the person in them. Whereas a system where the seat makes the person, they defects of the individual are swallowed up by the nature of the seat, and when they are hereditary, they evolve symbiotically.
I don't personally agree with even @2rafa 's focus on class and heredity, so much as I agree with the concept of strong instututions, which offer a rigid and slow moving hegemony that doesn't fold like a lawn chair to whoever has the most raw "meritocratic" capacity to obtain it.
Essentially, is the legitimacy of the throne defined by the will to power of the person in it or is the legitimacy of the person's power defined by the institution embedded in the throne? Meritocracy is the former on steroids.
Imagine two neighboring island nations Meritocita and Institunia. Both have a similar native population. One day they are both met by several boatloads of foreigners fleeing a famine who wish to rehome and integrate into these societies. Generally speaking they come under no kind of colonialist or conquering mindset. Overall however, they are of greater intelligence than the natives. They are warmly welcomed into the respective nations
In Meritocrita, very quickly, due to their high IQ, the aliens work their way into centers of power and leadership. Not only that, it is disproportionately the most power-hunger and greed-thirsty. While most of the Aliens are nice and integrate into the middle of the society, the percentage with sociopathic, greedy, selfish, etc tendencies disproportionately take over the ruling class. In a generation, the natives of Meritocrita are ruled by a class including the worst of the Aliens. Because IQ is hereditable, this also serves as a de facto class system. Only the people most able to climb into it are those from the population most disproportionately thirsty for power.
Meanwhile on Institunia, the Aliens have the integrate themselves into existing, and much more rigid centers of hegemonic power. Again, the most intelligent and power-hungry are going to find paths into the system, but there willbe much more obstacles, their total ability to amass / concentrate power will be limited to the confines of the instituions, and they generally have to integrate further toward the institutional values to get there. For a power hungry Alien to work their way into a role of religious influence, he is forced to adopt the pieties and reenforce the religious values of the system. Another sociopath becomes a community leader, but excercises his power, furthering the goals and community fo the social club he has infiltrated, because that is necessary to retaining the power.
All the while, High IQ aliens who actually expemplify the existing native values have a leg up on joing and re-enforcing these institutions.
A few generations later the Aliens have conquered Meritocrita and integrated into Institunia, even as their 'bloodlines' have similarly dispersed into the native population. In fact, Institunia over time becomes less genetically sustained than Meritocrita despite having a more heredity and legacy oriented society on the margins.
Why isn’t institutionia without aliens ruled by greedy, selfish, sociopathic, and also aggressively incompetent stupid people? Like @2rafa ’s model Nigeria.
Well in part because as @johnfabian writes above, greedy and selfish people who are also very intelligent can do much more damage. But also because a more holistic, slower, more frustrated transition of power provides time for assimilation, for acculturation and so for a greater degree of continuity and thus social stability.
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