Category: <span>Immigration</span>

The 8 Books I Finished in February

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  1. The WEIRDest People In the World: How the West Became Psychologically Peculiar and Particularly Prosperous by: Joseph Henrich
  2. Island of the Blue Foxes: Disaster and Triumph on the World’s Greatest Scientific Expedition by: Stephen R. Bown
  3. The People, No: A Brief History of Anti-Populism by: Thomas Frank
  4. Billy Miske: The St. Paul Thunderbolt by: Clay Moyle
  5. The Landmark Thucydides by: Thucydides Edited by Robert B. Strassler
  6. The Abolition of Man by: C. S. Lewis
  7. Orthodoxy by: G. K. Chesterton
  8. Heaven and Hell: A History of the Afterlife by: Bart D. Ehrman

My wife was a big Star Trek: Voyager fan, so I ended up watching a fair bit of it myself back in the day. Out of all the episodes I saw, one in particular keeps coming back to me, probably because it seems to speak to the situation we’re in. And more specifically the situation I found myself in last month.

The episode was titled The Voyager Conspiracy and in it Seven of Nine “decides to increase the amount of information she receives from the ship’s database by directly assimilating as much of Voyager’s data as possible”. After doing so she starts to see conspiracies everywhere, eventually deciding that the whole “being lost in the Delta Quadrant” is an intricate plan to capture a borg drone, i.e. her. This causes her to flee the ship. Eventually they convince her that she’s sick and the episode resolves in the usual semi-artificial way. 

This is not a subtle way of saying that I’ve descended into conspiracy theories. What resonated with me is the danger of seeing connections where none exist. I feel like lately I’ve been making a lot more connections between disparate bodies of material and I’m ever so slightly worried that rather than elegantly integrating various strands of knowledge into a brilliant thesis, I’m in the situation of Seven of Nine. The doctor’s diagnosis of her could apply equally well to me:

Seven has downloaded more information than she can handle…

I guess we’ll have to see.

Of course, beyond my own situation, the parallels between that episode of Star Trek: Voyager and the current state of the country are probably too obvious to be worth belaboring. But comparing social media to an out of control Borg implant would not be far from the truth.

Oh, also I turned 50 in February… It’s been a little bit surreal.


I- Eschatological Reviews

The WEIRDest People In the World: How the West Became Psychologically Peculiar and Particularly Prosperous

by: Joseph Henrich

682 Pages

Briefly, what is this book about?

WEIRD is an acronym for Western, Educated, Industrialized, Rich, and Democractic. Combine that with the subtitle and you actually have a pretty good summary, though it neglects to foreshadow the enormous amount of time Henrich spends talking about the importance of Western Christianity. 

Who should read this book?

I really enjoyed this book. It’s a powerful counter narrative for much of what people believe about the world. Though it’s written in such a way that I don’t think most people realize how radical of a book it is. As such I think just about everybody should read it. Certainly if you’ve ever considered reading a nearly 700 page non-fiction book by a Harvard professor, you should read this one.

General Thoughts

This is Henrich’s follow up to The Secret of Our Success, which I reviewed last month, so obviously, of the many connections I made this month, one was the connection between those two. Though it is certainly not necessary to have read that book in order to understand this one. In fact Henrich doesn’t pull in cultural evolution (the main subject in Secret) until the end of WEIRDest. Probably because in this book he’s going in a different direction. In Secret he was going from the general idea of the importance of cultural evolution, to the specific examples of it in action. While in WEIRDest he’s going from the specific, a detailed history of the development of Western/WEIRD culture, and then only later tying it in to the general subject of how cultures evolve. 

I mentioned in the last post how this ends up being very similar to what Charles Taylor did in A Secular Age, only Taylor approached it from an historical perspective, while Henrich was looking at it from more of a sociological perspective. The other book WEIRDest connected to for me was The Master and His Emissary by Iain McGilchrist which I did an extensive writeup of back in August

McGilchrist’s book is all about the increasing dominance of the left hemisphere and WEIRDest starts with a prelude titled,“Your Brain has Been Modified”. It then goes on to list seven changes to the brain which might have been pulled straight from McGilchrist. In particular #7 is almost precisely McGilchrist’s thesis:

Your default tendency toward holistic visual processing [has been reduced] in favor of more analytical processing. You now rely more on breaking scenes and objects down into their component parts and less on broad configurations and gestalt patterns. 

You could shorthand all of this to The West = WEIRD = Post-Christianity = Left hemisphere dominance, and there are other connections beyond that. In fact, WEIRDest could act as supporting documentation for the majority of the contentions I’ve made over the last five years. 

Henrich has his own list of contentions which understandably have a different focus from mine. Another way in which we’re different is that he mostly shys away from making strong connections between these contentions and the cultural debates which are currently raging. Which is to say, the books stop short of making any recommendations. I consider this a weakness of his books, though perhaps from Henrich’s perspective it’s a strength. Certainly it’s probably better for him if his books don’t get swallowed into the blood-soaked trenches of the culture war. As evidence of this, while there are connections he doesn’t make, if there are any particularly inflammatory connections which could be made, he does point those out, and makes sure to disavow them. 

So let’s look at the sort of recommendations one might infer from this book, the kind of things Henrich himself might suggest if he were as foolish as me. Though even I’m not foolish enough to cover everything one might infer from the book. In any case, let’s talk about the book’s…

Eschatological Implications

Even though Henrich points out the connection between WEIRDness and prosperity (it’s right there in the title) he doesn’t spend much time advocating for more WEIRDness. This is all part of the lack of recommendations I mentioned, and perhaps it’s just him exercising scientific distance. But not everyone reading this book will be a scientist. What are you supposed to do with this book if you’re a policy maker?

This is not a book for cultural relativists. The strong implication of both of Henrich’s books is that some cultures are better than others at doing certain things. This is the point where Henrich generally stops, but if you’re a policy maker and you want to encourage “certain things” then a logical path to get those things would be to evangelize the culture which is the best at those things. Perhaps this is difficult to determine so, as a policy maker, you have an excuse for not doing it. But then along comes Henrich who writes a 700 page book claiming that Western Culture equals prosperity. He even places a big emphasis on monogamy, and the critical role of religion. So what is one supposed to do with this information? I mean you’re not anti-prosperity are you? In fact if you’re a technocrat of the Steven Pinker school, prosperity is kind of your core metric. So what do you do?

There are lots of things you might do, but let’s start with one of the more obvious areas: immigration. Here you are taking people with very different cultures, cultures which, according to Henrich, are worse at doing all the things we associate with modernity. Do you make them conform to the WEIRD culture? Do you leave them alone? Do you celebrate their culture and disparage WEIRD culture? The answer to these questions are well beyond the scope of this review, but that last option, celebrating other cultures and disparaging the WEIRD culture as being the height of evil seems the very least likely to end up being the right one.  

And then there’s all the religious ideas which are out of fashion like monogamy and the associated sexual continence, to say nothing of religious prohibitions against things like same sex marriage. How important are these things? Can we continue without them? How important is the basis of Christianity to the modern world? Japan and Korea have imported the modern world without Christianity and both have ended up with legendarily low birth rates. Is this a coincidence? 

I’m aware of the criticism of taking the WEIRD/left-brained stuff too far. I wrote a whole post on it, but how do we determine what to keep and what to abandon? My sense is that we’ve largely abandoned the important things and kept the things that seemed nice in the short term. That we have essentially used the stability, progress and prosperity given us by the WEIRD package (i.e. Christianity) and used it as an excuse to do whatever we want.

That we got going so fast we didn’t realize we’d driven off the edge of a cliff, and for the moment the view is amazing, but the bottom is coming up fast.


II- Capsule Reviews

Island of the Blue Foxes: Disaster and Triumph on the World’s Greatest Scientific Expedition

by: Stephen R. Bown

352 Pages

Briefly, what is this book about?

Two expeditions which were sent out by Russia to explore Siberia, and the northern Pacific. Both expeditions were initiated by Peter the Great and prominently featured Vitus Bering. 

Who should read this book?

If you enjoy other stories of exploration and survival, you’ll probably enjoy this one. It’s also very interesting as a history of Siberia, and the “discovery” of Alaska.

General Thoughts

As I already mentioned in my first post on technocracies, this book was very interesting as an example of the kind of top down governmental efforts popular during the Age of Enlightenment. And while it’s clearly an overgeneralization to claim that Europeans thought they could will into existence whatever they imagined, neither is such a generalization entirely inaccurate. This includes things like exploring the world, cataloging all the species of the Earth, as well as colonizing and civilizing “primitive” people. Of course, one of the ways they imagined this would happen was just by throwing sheer manpower at the problem. And while there are many differences between such efforts then, and such efforts now, it’s the scale of these efforts that keeps jumping out at me as I read about them.

To illustrate what I mean let’s bring in another, very similar book I read back in November, The Man Who Ate His Boots. In Boots it was the British trying to find the Northwest Passage, in Island of the Blue Foxes it was Russia trying to claim the North Pacific, explore Siberia and connect it’s far flung empire. In both cases it wasn’t small groups travelling light, but rather massive expeditions with huge resources, and an enormous number of people. In Bering’s case it ended up being three thousand people journeying across the length of Siberia, in what almost looked like an invasion, except (as I said when I brought it up before) it was an invasion of interpreters, laborers, mariners, surveyors, scientists, secretaries, students, and soldiers on a scientific expedition across Siberia.

I say it was an invasion, and in some senses it was, in other senses it would have been more effective had it been planned as invasion, since then they would have expected nothing from the people already in Siberia. By contrast the rulers in Moscow expected those people to do all manner of impossible things, like assemble vast quantities of food and construct housing for thousands of people, and they expected it to be done just because they had ordered it. 

In the case of Boots, it was only after decades of failed expeditions by ships with hundreds of people that the Europeans abandoned the idea of using the large ships to explore, and instead turned to using the ships as a base from which to send out small sled teams. And of course, this culminated in the most famous polar explorer of all, Roald Amundsen, who made it to the South Pole with a team of only five people. 

Of course Amundsen made his journey in 1911, while the massive expedition Bering was in charge of, stretched from 1733 to 1741. So even if it could be argued that people eventually learned it took an awfully long time. Beyond this the case could be made that they still hadn’t entirely learned, since Robert Falcon Scott attempted to reach the South Pole at the same time as Amundsen (only to have Amundsen beat him by 30 days) and ended up perishing. This was due both to bad luck and the fact that his plans were more complicated than Amundsen’s, and included not only more men, but motorized sleds, dogs and horses. As it turns out Bering also perished while returning from America.

I wonder if this is a lesson we’re still learning, not in the realm of exploration, but in the realm of getting things done in general. Even today we often end up throwing more men and resources at things, assuming that that’s what’s lacking. Or we imagine that just by declaring something to be the case that reality will conform to our wishes, similar to how the rulers in Moscow dealt with the inhabitants of Siberia. 


The People, No: A Brief History of Anti-Populism 

by: Thomas Frank

320 Pages

Briefly, what is this book about?

A defense of populism, mostly assembled by clarifying the origins of populism, and how it operated historically.

Who should read this book?

If you like the idea of populism, but don’t like Trump, this book is for you. Yes, you might in fact say that this is aimed at supporters of Bernie Sanders. 

General Thoughts

This book, as you might have guessed, has very interesting things to say on the subject of technocracies, and since they’ve dominated my thoughts as well over the last month it was good to get this perspective on things. 

Some of the things Frank says are exactly what you would expect. He’s not a fan of technocracies, particularly insofar as they are frameworks for the elites to keep the masses away from the levers of power. He further argues that one of the chief tools technocracy uses to accomplish this has been to turn the term “populist” into a pejorative and use it to reject everything non-elites do that elites don’t like. These are the bits that are unsurprising, the bit that is unexpected is that he argues populist movements throughout history beat the experts when it comes to policy details. That their recommendations are universally better than those made by the elites. What most people would also find surprising is he argues that populist movements were historically not xenophobic or racist. 

There’s a lot going on, and the whole book is delivered in a pretty student tone (I listened to the audiobook which was read by the author) but I’ll try and divide it up into three themes.

First, I would say that the bulk of this book is dedicated to trying to rehabilitate the word “populist” by showing how great historical populists were. How their positions were eventually proven to be correct (particularly with stuff like abandoning the gold standard and fiat currency). And how most of the things populists get accused of these days were not part of the historical platform of populism, and were in fact the opposite of what the populists stood for. As you can imagine he talks a lot about William Jennings Bryan but he also applies the populist label to FDR, mostly on the basis of how united the elites were in the opposition to him in 1936.

He also claims Martin Luther King, Jr under this banner. I’m sure there’s lots of evidence for this, but what stuck in my memory is a speech where MLK argues that populists were trying to unite the southern whites and blacks, but that in an effort to stop populism, the Democrats implemented Jim Crow laws which created special privileges for the poor whites, so while they were still poor at least they could take comfort in the fact they weren’t black.

The second part of the book is showing where things changed. Frank argues that the left’s rejection of populism started as a reaction to Mccarthyism (the book is almost entirely directed at the left, the right is presumably beyond hope). This percolated into academia where it became the perceived wisdom that populism was the problem. The 60s might have been able to reverse that, but most of the campus activists abandoned the American working class in favor of a global proletariat, which was easy to do while the Vietnam war raged. Accordingly by the time the Clintons, and even Obama came along this attitude had hardened to the point we find it today, where Trump could come along and steal white working class voters and win elections because the left had a built in negative opinion of them as irrational xenophobes. (See Obama’s “cling to their guns” remark and Hillary using the phrase “basket of deplorables”. Both examples Frank brings up.) They had in effect abandoned them, a statement which could serve as the book’s thesis.

All of this takes us to the third part. Which was noticeable more by its lack. Certainly you could make an argument that maximum democracy yields the best outcomes if the elites are just smart enough to get out of it’s way. And that, to the extent you think Trump was a mistake, it wasn’t a mistake which originated from voters, but one which originated from the elites. But most people would expect that the person making this argument would have the burden of proof. They would expect you to provide lots of evidence. This book is not completely devoid of such evidence, but the impression I got was less of a carefully reasoned argument and more a variant of the No True Scotsman Fallacy. That every time the vast masses of people go awry (Trump, French Revolution, Fascism) it’s not really populism but everytime the masses are correct it is.

In short I really expected a lot more effort to identify what separates mass movements with bad outcomes from mass movements with good outcomes.


Billy Miske: The St. Paul Thunderbolt

by: Clay Moyle

206 Pages

Briefly, what is this book about?

Billy Miske, a boxer from the early 1900s whose promising career was cut short by Bright’s disease

Who should read this book?

There is a fantastic story in this book, the kind of story that should be made into a movie, but I’m going to tell it to you in this review. If after hearing it you want more details you should read this book. You should also read this book if you’re into early 19th century boxing, but I imagine the overlap between that fanbase and mine is pretty small.

General Thoughts

Billy Miske was a fantastic boxer and an all-around great guy. He was considered one of the toughest boxers of the era, though he never held the heavyweight championship. He was, however, a contender, he just happened to not be able to get past Jack Dempsey, who was the dominant boxer of the day. In Billy’s defense it seems pretty clear (though not certain) that he was not at full strength at the time of his fight because of the Bright’s disease. 

As an aside you’ve probably heard the name Jack Dempsey, even if you couldn’t have said where you’d heard it. As long as we’re on the subject of Dempsey. I will mention, despite him being from my hometown, he doesn’t come across as a particularly admirable guy. It’s not horrible, but his tactic of standing over opponents who were trying to get up and immediately hitting them again before they were even back on their feet (which was legal, but frowned on at the time) left a bad taste in my mouth.

So in any case the story. Billy’s illness had progressed to the point where he had stopped fighting, and it was clear that the end was near, but because of some bad business decisions he was, in his own words, “flat broke”. It was coming up on Christmas and he really wanted the last one his family would ever have with him to be a special one. So he told his manager to set up a fight for him. His manager refused, saying another fight would kill him. Billy persisted. The manager offered to get him a fight if he could get back into shape. Billy said that was impossible, but he was going to fight anyway, and he needed the manager’s help. Finally his manager gave in.

A newspaper reporter found out and was going to expose the manager as a despicable lowlife who was only interested in money. So the manager and Billy visited the reporter, the reporter also strenuously objected, but eventually he acquiesced to the plan saying, “I’ll keep your secret. For one fight. And God help us all.”

The fight was on November 7, 1923. And… Billy knocked out his opponent in the fourth round. He took the money, used it to give his family a fantastic Christmas, including buying a baby grand piano for his wife which she had for the rest of her life. 

The day after Christmas Billy woke up in excruciating pain, and after it became clear it wasn’t going away he was taken to the hospital. His health continued to decline swiftly and he died on New Year’s Day. I think it’s fair to say that he was hanging on for that last Christmas, and when it was over, he couldn’t hold on any longer.


The Landmark Thucydides

By: Thucydides

Edited by: Robert B. Strassler

714 Pages

Briefly, what is this book about?

This is Thucydides’ history of the Peloponnesian War, which was waged between Sparta and Athens between 431 and 404 BC. A history written by someone who was there. You may have heard of the disastrous Sicilian Expedition which is the most notable event in the book. 

Who should read this book?

This book is part of my project to read the foundational books of Western culture. If you have a similar project, this book should definitely be on the list. I would highly recommend this edition of the book as well. In between the appendices, the numerous footnotes, and the ubiquitous maps (probably 1 every half dozen pages) it has all the supplementary material you need to jump right in.

General Thoughts

I just spent a couple of posts talking about religion in general and civic religion in particular. And of course this book has a lot of interesting things to say about both of those things, given that Sparta and Athens had the same religion, but different forms of government. Athens was of course a democracy and Sparta was an oligarchy. What I didn’t realize is that Athens abandoned democracy near the end of the war in an effort to curry favor with the Persian Empire. This was after the Sicilian Expedition and the Athenians needed all the help they could get. What was even more interesting is that most of Sparta’s victories came by fomenting revolution among cities dominated by the Athenian Empire with a promise of “Freedom!” Not the playbook you would normally expect out of an oligarchy.

These two forms of government largely resulted in very different civic religions, but these civic religions were not what the war was about. Athens wasn’t trying to make the world safe for democracy and Sparta wasn’t defending slavery (which was extensive in Sparta). And in fact the discussions and disagreements about the different governments seemed to be remarkably civil. Today we can’t even maintain civility when discussing the difference between mail-in and in person voting. I’m not sure if this counts as progress or not. I’m mostly just pointing it out.

As far as the actual religion. You get the feeling it might have contributed to this civility. To offer a couple of examples: After every battle it was just given that you would grant a truce to the other side so they could come retrieve the bodies of the fallen. And then when (*spoiler alert*) the Spartans finally won the war, there was a call by the allies of Sparta to destroy Athens (think of what a loss that would have been) and to enslave all of the citizens. “However, the Spartans announced their refusal to destroy a city that had done a good service at a time of greatest danger to Greece.”

After a very acrimonious 27 year war, Sparta still recognized that they were both still Greek. That’s pretty impressive. I would hope we might make a similar realization should this situation come for us. I fear that it already has and we didn’t.


III- Religious Reviews

The Abolition of Man 

by: C. S. Lewis

116 pages

Briefly, what is this book about?

The book is a defense of objective value.

Who should read this book?

If you like Lewis at all this is as good as anything he’s written, and short to boot. Why wouldn’t you read it?

General Thoughts

I’ve already told you it’s a book about objective value by C. S. Lewis. I think you have a pretty good idea of what Lewis is going to say and what I’m going to say, but the way Lewis says it, is as always, magnificent. With that in mind I’ll content myself with giving you one quote from the book as representative of my own thoughts as well:

And all the time—such is the tragi-comedy of our situation—we continue to clamour for those very qualities we are rendering impossible. You can hardly open a periodical without coming across the statement that what our civilization needs is more ‘drive’ or dynamism, or self-sacrifice, or ‘creativity’. In a sort of ghastly simplicity we remove the organ and demand the function. We make men without chests and expect of them virtue and enterprise. We laugh at honour and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful.


Orthodoxy 

by: G. K. Chesterton

168 Pages

Briefly, what is this book about?

This is Chesterton’s defense of how he came to believe in Christian Orthodoxy, it is more “measured argument” than Road to Damascus

Who should read this book?

I am not a Chesterton expert, but this is a companion to his book Heretics, and having read both they seem like an excellent place to start with Chesterton. And really everyone should have read some Chesterton! 

General Thoughts

First, as a logistical matter, I would recommend that you not read Lewis and Chesterton at the same time. Their styles and subject matter are very similar, and while, as I’ve been pointing out, connections are good, the connections here were too close, to the point of temporarily confusing me everytime I started reading one or the other.

Second as long as we’re on the subject of objective values it’s interesting to tie things back to The WEIRDest People In the World. Because in a sense Henrich is arguing both sides of this. First he’s arguing that what we used to think were objective values are really just Western values, but on the other hand he’s arguing that these values are objectively better at accomplishing certain things, that together the values form a cultural package which has led to nearly everything we associate with modernity. In a sense Lewis and Chesterton are arguing the same thing, the three are even united in recognizing the importance of Christianity. 

But having spent a lot of time on the values part I’d like to turn to look at the package part of things, because Chesterton has something very interesting to say about that. Most Christian writers express their dismay at the vices which have been let loose, but Chesterton points out:

[T]he virtues are let loose also; and the virtues wander more wildly, and virtues do more terrible damage. The modern world is full of the old Christian virtues gone mad. The virtues have gone mad because they have been isolated from each other and are wandering alone. Thus some scientists care for truth; and their truth is pitiless. Thus some humanitarians only care for pity; and their pity (I am sorry to say) is often untruthful. For example, Mr. Blatchford attacks Christianity because he is mad on one Christian virtue: the merely mystical and almost irrational virtue of charity. He has a strange idea that he will make it easier to forgive sins by saying that there are no sins to forgive. 

One of the things I keep coming back to in this space, is that many people will acknowledge that there is some good in religion, but then go on to think they can easily identify which parts are good and which parts are bad, and thereby excise the latter, and keep the former. But it’s really the whole package that got us to where we are. 


Heaven and Hell: A History of the Afterlife 

by: Bart D. Ehrman

352 Pages

Briefly, what is this book about?

The historical evolution of our concept of the afterlife. That initially there was no afterlife, no heaven, and no hell in Judaism or Christianity. 

Who should read this book?

This book tries to do two things. First, it’s a historical overview of the evolution of concepts like resurrection, heaven and hell. Second, it’s sort of an anti-apologetic book, attempting to show that modern Christians don’t know what they’re talking about. If you’re interested in the former it’s fascinating. If you’re interested in the latter I would skip it.

General Thoughts

As is so often the case this review post is pretty long, so I’ll just end with two final connections:

Ehrman, like so many working in the anti-apologetic space (I just made up the word “anti-apologetic”, there’s probably a better one) seems to feel that uncovering the evolution of religious doctrine acts as something of a slam dunk for refuting that religion. But here’s Chesterton writing on exactly that subject from Orthodoxy:

It is not enough to find the gods; they are obvious; we must find God, the real chief of the gods. We must have a long historical experience in supernatural phenomena—in order to discover which are really natural. In this light I find the history of Christianity, and even of its Hebrew origins, quite practical and clear. It does not trouble me to be told that the Hebrew god was one among many. I know he was, without any research to tell me so. Jehovah and Baal looked equally important, just as the sun and the moon looked the same size. It is only slowly that we learn that the sun is immeasurably our master, and the small moon only our satellite.  

One of Ehrman’s claims is that hell is something evil men made up as a form of religious abuse, but then we read in The WEIRDest People In the World:

Based on global data from 1965 to 1995, statistical analyses indicate that the higher the percentage of people in a country who believe in hell and heaven (not just heaven), the faster the rate of economic growth in the subsequent decade. The effect is big: if the percentage of people who believe in hell (and heaven) increases by roughly 20 percentile points, going from, say, 40 percent to 60 percent, a country’s economy will grow by an extra 10 percent over the next decade… believing in just heaven (but not hell) doesn’t increase growth… Since many people seem keen to believe in heaven, it’s really adding hell that does the economic work…

As I keep saying it’s all part of the package…

The theme of this post was tenuous connections. But that’s always the theme of this bit at the end, the tenuous connection between writing and asking for money.  So now I’m making a tenuous connection between tenuous connections. If making ever slighter connections appeals to you, consider donating


Immigration, Caplan and Buckets

If you prefer to listen rather than read, this blog is available as a podcast here. Or if you want to listen to just this post:

Or download the MP3


One of the books I read and reviewed in October was Open Borders: The Science and Ethics of Immigration by Bryan Caplan. In that review I asserted that it was possible completely open borders is a great idea, when you consider the world as a whole. But that you’ll never get people to agree to it because, like Communism, it requires a level of selflessness which most humans simply don’t possess. There are actually lots of reasons for this, but I paid particular attention to the idea that almost no one would vote for unlimited immigration if they thought it was going to reduce what they got paid. And that further, this wasn’t just some irrational fear (although that would probably be sufficient by itself), but that even using Caplan’s own numbers, this was likely to happen.

When I posted that review in various places, including to Caplan’s Twitter account everyone accused me of being an idiot (okay maybe the language wasn’t that strong) and ignoring the Arithmetic Fallacy. In the interest of full disclosure I did understand the Arithmetic Fallacy, but I admit to not fully understanding the totality of their argument. Now that I do, I’d like to revisit things. 

To begin with one thing that no one seems to argue about is that the average GDP of the US would drop. Most scenarios have it being cut in half. The Arithmetic Fallacy comes into play when you assume that this means that the average salary of current workers would also be cut, though perhaps not by half. In reality the salary of current workers could go up. Here’s the example Caplan uses in the book:

Average native US income before open borders: $50k

Average foreign income before open borders: $5k

Average US income after open borders: $40k (down from 50)

Average income of original workers after open borders: $60k

Average income of new workers after open borders: $20k 

I never questioned this math. I always understand how the fallacy works. But this is a fairly simplistic version of it. For example it assumes an equal number of current workers and immigrant workers, but it could be a lot more or a lot less. Caplan seems to imagine that the more the merrier, because the secret of mass consumption is mass production, but it’s not clear how those numbers affect things in practice, particularly if they increase very rapidly. But that’s a minor quibble, my big issue is with the way that he sticks current workers and new workers into two entirely separate buckets. Because, while the Arithmetic Fallacy illustrates that the incomes can go up for everyone, while having the average go down at the same time, it doesn’t necessarily mean that they will. Caplan argues that we don’t have to worry about that possibility because current workers will always be ahead of the new immigrants. That’s the part I didn’t fully absorb when I read it through the first time. 

Let’s take his example of NBA players and preschoolers. He starts the example by asking us to imagine a room full of NBA players with an average height of 6’7”, and then asks us to imagine that a class of preschoolers enter. The average height of the room drops, (say to 4’10) but the pre-schoolers aren’t making the NBA players shorter.

This is obviously true, but if the NBA players represent current US workers, (which they do) and the preschoolers represent immigrant workers (which they also do) and height is a proxy for GDP (again, that seems to be what he’s going for) then while the preschoolers don’t make the NBA players shorter, he is claiming that the presence of the preschoolers metaphorically makes the NBA players taller, and vice versa, just by being in the same room. I understand his argument for saying that this is the case for GDP even if it’s not the case for height, but you can already see where the analogy breaks down pretty quickly. But it is useful because it illustrates one of his central assumptions, that under open borders there will be two buckets of workers: the original workers and the new workers or the NBA players and the preschoolers. 

NBA players aren’t threatened by preschoolers, that would be ridiculous. Even if we’re just talking about height and not ability with basketball, the preschoolers are never going to be called on in place of an NBA player, the very thought is risible. And certainly an NBA player is never going to be mistaken for a preschooler. Accordingly it would be just as ridiculous for the current workers to be worried about being interchangeable with the new workers. Just as NBA players will always be in a separate category as far as height, current workers will always be in a separate category as far as income. Current workers will definitely be in the bucket with the average income of $60k, not the bucket with the average income of $20k.

This assumption of there being two buckets is what I have a problem with, because it seems entirely too neat and clean. “The average salary of the US is going to go down, but don’t worry because as a current worker you’re always going to be above average.” But why would this necessarily be so? Certainly it’s not a law of nature. Caplan offers a few reasons for why this would be. Current workers are more skilled, have a better grasp of the modern world, and above all they are native English speakers. To this I could also see adding a better network, and more beginning assets. But however great these advantages are it doesn’t feel like they’re unassailable or permanent. It would appear to me that the buckets are more permeable than Caplan lets on. 

One reason for thinking this is the book itself. While from an income perspective Caplan seems to regard the divisions as relatively unchanging and immutable. From every other perspective his argument seems to be the opposite, that immigrants aren’t that much different from the people who are already here. That within one generation their English is almost as good as the people who were born here, that culture takes centuries to “spread by persuasion, but only one generation to spread by immersion”, and that “the average immigrant is [only] microscopically more liberal than the average native.” So if they’re so similar on most of these metrics, why would the be so dissimilar in the salaries they can command? Why would the immigrant average be ⅓ that of the native worker? And how is that none of the natives, no matter how low-skilled, never end up in the lower paid bucket? Actually, I’m not suggesting that this is Caplan’s claim, but before I get to that discussion let me propose a different metaphor. 

Imagine that instead of talking about NBA players, preschoolers and their differing heights, that instead we use the example of adults and teenagers and their relative earning potential. Say we have a company that only hires people over 18, and after a policy change they’ll hire anyone 14 and older. And that after this change, the company can use teenagers to double its workforce.

 

This would appear to be a much better analogy than Caplan’s. To begin with I imagine that there are two very clearly defined buckets when you’re talking about teenager salary vs. adult salary. And it’s also possible to imagine that mostly Caplan is correct, that the teenagers make more by working in an adult workplace, and the adults are more productive if they have teenagers around to offload stuff to. But the gap between the two is far more permeable than the gap between NBA Players and preschoolers. You can imagine right out of the gate that at the lower end of the adult skill range that you might have lots of teenagers that also have that level of skill. That 17 year olds are pretty similar to people between 18 and 21. But, perhaps most importantly, teenagers grow up and with each passing year the difference between the teenager bucket and the adult bucket narrows.

I suspect there’s also issues of supply and demand at the lower level of skill. That if you have a janitor making 30k a year, that adding a bunch of teenagers, all fighting for the same low-skilled jobs, lowers that to maybe 15k a year, even if the teenagers increase the salary of the engineers at this company by quite a bit. 

I also suspect that it increases the salary issues at the upper end as well. If you have some high paid developer making twice as much as a younger developer, but who’s actually less productive (say more skills, but less willingness to work 60 hour weeks) the fact that you’ve now got a deluge of young people all looking to be developers has to factor into that.

Perhaps I’m wrong about the last two points, Caplan would seem to be arguing that I am, fair enough, but what he does argue, unmistakably, is that the average salary of the company will be cut in half. Is he also saying that despite this massive reduction in average salary that none of the adults currently working at the company will end up in the same bucket with the teenagers? Will end up with one of those salaries that caused the average to be cut in half? Even if we look ahead five years? Or ten? 

(One mechanism whereby this could happen is ageism. The parallel for immigration would be racism, which I assume Caplan is against.)

I assume that this is not Caplan’s claim, if it is, well then I guess the math works out, but I think he’s wrong. If it’s not his claim, then the question becomes how many adults end up in the “teenager bucket”, or rather how many current workers end up in the immigrant bucket. Let’s review his numbers. 

Average native US income before open borders: $50k

Average foreign income before open borders: $5k

Average US income after open borders: $40k (down from 50)

Average income of original workers after open borders: $60k

Average income of new workers after open borders: $20k 

Is there a cohort of low-skilled American workers who were in the $50k bucket, but, after immigration, end up in the $20k bucket? Is there a cohort of current workers whose salary is going to drop in an open borders world? Caplan talks about how current workers are “normally going to be managing and training the new arrivals.” How many adults do you know that aren’t fit to train or manage anybody? Could that be the cohort I’m talking about? If we’re agreed that there are some people who are, unfortunately, going to be below average, and when the average salary drops their salary drops as well, then the next question is how many? 

The answer to that is unclear, but I’m willing to bet that the number would be significant, and more importantly, even if the number isn’t significant, that a huge number of people are worried about this very thing, and probably understandably so. If you doubt this latter assertion I direct your attention to the 2016 election.

Pulling all of this together, if someone is opposed to immigration because they think they might make less money, then it’s only reasonable to call them irrational if that never (or very rarely) happens. Otherwise I think it’s a rational fear. If a reduction in salary happens to some people, but is unlikely to happen to him you may call him a pessimist. But once again, he is not being irrational. In his own way, he’s hedging against the small chance of a very large harm. Particularly in light of the fact that we still live under capitalism where money is pretty central to everything.

None of this is to suggest that open borders isn’t a terrific, world changing idea for the vast majority of people. Or that it isn’t a fantastic moral good which all men aspiring to any degree righteousness should support. But I am suggesting that it would not be unreasonable for some people to conclude that they would be voting against their own interests by supporting it. 

This is where the selfishness I talked about in my original review comes into play. And the reason I connected it to communism. In both cases people are promised a world much better than the one they currently live in, if they can just abandon their baser emotions of greed and selfishness. Now it’s reasonable to ask whether communism failed because of these baser emotions or whether it failed because it lacked the means to effectively produce the right goods and services, or whether it failed because Stalin and Mao were particularly ruthless tyrants. But the fact that it expected people to abandon their baser emotions certainly didn’t help. 

It’s also reasonable to ask what degree of abandonment is required. In theory you might argue that communism requires a complete and total abandonment of the baser emotions of greed and selfishness, while open borders only requires a small abandonment of these emotions, which are in any case irrational. And perhaps this difference will be enough for Open Borders to succeed where communism didn’t, but I suspect that it won’t be, and I suspect that Caplan’s keyhole solutions (restricting benefits to citizens, delaying citizenship, charging people to enter) have a much better chance of changing people’s mind that telling them that they’ve fallen prey to the Arithmetic fallacy. But given that this is the territory we’re fighting over it is worth trying to get to the bottom of the question: how many people are legitimately entitled to that fear, and how many people are truly being irrational?

As far as I can tell from the book Caplan is arguing that all or very nearly all of these people are being irrational. That if everyone in the US knew the facts that they would embrace open borders, both on humanitarian grounds but also because it would add trillions of dollars to the economy and raise everybody’s wages.

My argument has been laid out in this post. Are there other people arguing that Caplan is wrong as well? As it turns out there are. 

Garett Jones, Caplan’s colleague at GMU, published a working paper arguing more or less the same thing I am.

How would Open Borders—a policy of unlimited immigration—change the wages of current residents of the United States? To answer this question, I begin by running the same quantitative experiment that Caplan runs on page 131 of his graphic novel Open Borders: The Science and Ethics of Immigration. This experiment presumes that the only two drivers of national income per capita are national average IQ and an unexplained productivity residual.The unexplained productivity residual plays a key role in the case for Open Borders, and I critique that residual. I use the same constant returns to scale framework as Caplan, in which the migration of every human being to the United States would increase global output per capita by about 80%. I then estimate that in the benchmark model, where IQ’s social return is much larger than its private return, the per-capita income of current U.S. residents would permanently fall by about 40%. This is not an arithmetic fallacy: this is the average causal effect of Open Borders on the incomes of ex-ante Americans. This income decline occurs because cognitive skills matter mostly through externalities:because your nation’s IQ matters so much more than your own, as I claim in 2015’s Hive Mind. Therefore a decline in a nation’s set of average cognitive skills will tend to reduce the productivity of the nation’s ex-ante citizens.

I was going to essentially end with this but I just barely saw Caplan’s rebuttal. And here’s where it gets a little bit tricky. Wading into any long standing argument, let alone an argument between two colleagues, runs the risk of missing all manner of important points which by this point are part of the assumed and unspoken foundation of the argument. Nevertheless despite this risk I’m going to dip my toe into things, mostly because I think it reveals some very interesting things about Caplan’s argument and my problems with it, but first Jones’ argument.

As was mentioned in the quote I included, Jones wrote a book in 2015 called Hive Mind: How Your Nation’s IQ Matters So Much More Than Your Own. (If you’re curious, here’s a review.POST) And as you can tell from the title of his book, his argument concerns the IQ of the entire nation, which, Caplan conceded, would probably be lowered under Open Borders. And since, according to Jones, the income of individuals depends almost entirely on the average IQ of the nation as a whole, this leads to his claim that the “per-capita income of current U.S. residents would permanently fall by about 40%”. I’m sure I’m vastly over-simplifying his argument, but since I’m mostly interested in Caplan’s response to that argument, I don’t feel there’s much point in getting deeper into the complexities. 

Caplan’s has an interesting response. First he points out that Jones largely agrees with him about the overall increase to global output, pegging it at 80%, but that in order for this to happen, while still decreasing the income of current residents by 40%:

Garett argues that more than 100% of the gains will go to immigrants! So even though open borders nearly doubles the production of mankind, it reduces living standards of the current inhabitants of rich countries by a massive 40%. [Emphasis original]

First off, and maybe I’m missing something. Is there any possibility that the gains and losses are distributed unequally? That, as I argued above, some of the current workers will drop from 50k to 20k, a reduction of 60%, which is more than Jones’ 40%. While many or maybe even most will see their salaries actually go up? This seems like another example of Caplan having two very well defined buckets. With gains being distributed equally to each bucket. But gains could be unequally distributed to the buckets and within the buckets. But beyond all that, here the debate takes a surprising turn. Caplan continues:

How is this possible?  Drawing on earlier work, Garett insists that the personal payoff for IQ is modest.  1 IQ point raises earnings by about 1%. Since current U.S. IQ is about 11 points above the world average, the current citizens of rich countries will end up earning roughly 60% of what they now earn.  In other words, Garett’s concern is that under open borders, income will be too equal for current residents of high-IQ countries to maintain their standard of living.

The surprising bit, is that as a retort to Jones, Caplan starts arguing for the importance of individual IQ and that gains from it are probably significantly higher than 1%. If you think that the natural consequence of this is greater inequality across the board, then you’re not alone, that was also the thought that occurred to me and Caplan agrees:

Would IQ have a big effect on personal economic success under open borders?  Would there be high inequality under open borders? If you answered Yes to both questions, you should be on my side. [emphasis original]

I would answer yes to both of those questions, and as hard as it may be to believe I am largely on Caplan’s side, but having answered yes, I then have to wonder if there’s large amounts of inequality and IQ has a large effect on success then why does it not follow that some of the current workers with below average IQ would end up in the below average/immigrant/20k salary bucket rather than the 60k average salary bucket?

I realize that it’s really way too late to bring in the idea of a normal distribution, and that also salary isn’t a normal distribution. (Though it’s more of one at the low end than the high end.)  But to put it another way, if someone is three standard deviations below the mean, and the mean drops, it’s conceivable that their salary is going to drop as well.

To conclude what has ended up being a much longer and more rambling post than I initially intended. My argument was never with Caplan’s moral or economic claims, and I am personally in favor of revising immigration policy around the keyhole solutions Caplan advocates. It is probably politically impossible even so (and definitely impossible without such measures) and one of the things that makes it difficult is that, similar to communism, it’s advocates expect that people will be able to shed a host of baser emotions like greed and selfishness. The argument that such baser emotions are irrational, is going to be largely ineffective even if it were true, but I’m not sure it is. There’s certainly ample room for uncertainty.


Perhaps you’re also uncertain about whether to support this blog? Well may I suggest a keyhole solution? Start with a dollar a month. You know donation is the humanitarian thing to do.