Lanterns: Broken Windows do not change Minds


Broken Windows do not change Minds

It was refreshing to take a break from all of the hyperbolic Starbucks bashing and Gaga Googling for some good, old-fashioned exchange of ideas. Former 2016 Presidential primary candidates, Senator Bernie Sanders (D-VT) and Senator Ted Cruz (R-TX), entered onto the battlefield of ideas and expressed their views on the nation's healthcare dilemma. 

Much of the debate explored the role of government and its involvement in healthcare. Bernie Sanders' position was that healthcare is a human right and that all Americans should have the ability to access to it despite their financial position. Ted Cruz, on the other hand, believes that all American's should have access to healthcare, but government has stood in the way of providing the opportunity for affordable access. 

The common theme of the debate was the role of government, but instead became a civil discussion about problems and solutions. In the last several months, we have seen massive protests spurred by radical special interest groups and left-wing power brokers. Much of the fury has been pointed at alleged executive overreach by Donald Trump which ironically mirrored many of Obama's executive actions. Donald Trump's most protested action has been with what has been galvanized by the political left as the "Muslim Ban," even though the Executive Order reflected much of the same language as a similar Executive Order instituted by Obama. 

The fact is that the power of Americans has shifted further and further from the States and into the federal government. Laws at the federal level have become ubiquitous and bloated with conflicting language which has rendered a sense of helplessness in the minds of the American people.  With the helplessness comes insecurity, and we are seeing the reactions in the streets. 

Our nation is shifting from a nation of laws to a nation of lawlessness. I always remember Bastiat's prescient commentary on the law and his simple explanation of how nihilistic destruction of private property does not promote solutions and awareness. Rather, it promotes more lawlessness and incivility. He explains this eloquently in his parable called the "Broken Window Fallacy."

Have you ever witnessed the anger of the good shopkeeper, James B., when his careless son happened to break a square of glass? If you have been present at such a scene, you will most assuredly bear witness to the fact, that every one of the spectators, were there even thirty of them, by common consent apparently, offered the unfortunate owner this invariable consolation — "It is an ill wind that blows nobody good. Everybody must live, and what would become of the glaziers if panes of glass were never broken?"

Now, this form of condolence contains an entire theory, which it will be well to show up in this simple case, seeing that it is precisely the same as that which, unhappily, regulates the greater part of our economical institutions.

Suppose it cost six francs to repair the damage, and you say that the accident brings six francs to the glazier's trade — that it encourages that trade to the amount of six francs — I grant it; I have not a word to say against it; you reason justly. The glazier comes, performs his task, receives his six francs, rubs his hands, and, in his heart, blesses the careless child. All this is that which is seen.

But if, on the other hand, you come to the conclusion, as is too often the case, that it is a good thing to break windows, that it causes money to circulate, and that the encouragement of industry in general will be the result of it, you will oblige me to call out, "Stop there! your theory is confined to that which is seen; it takes no account of that which is not seen."

It is not seen that as our shopkeeper has spent six francs upon one thing, he cannot spend them upon another. It is not seen that if he had not had a window to replace, he would, perhaps, have replaced his old shoes, or added another book to his library. In short, he would have employed his six francs in some way, which this accident has prevented.

Let us take a view of industry in general, as affected by this circumstance. The window being broken, the glazier's trade is encouraged to the amount of six francs; this is that which is seen. If the window had not been broken, the shoemaker's trade (or some other) would have been encouraged to the amount of six francs; this is that which is not seen.

And if that which is not seen is taken into consideration, because it is a negative fact, as well as that which is seen, because it is a positive fact, it will be understood that neither industry in general, nor the sum total of national labour, is affected, whether windows are broken or not.

Now let us consider James B. himself. In the former supposition, that of the window being broken, he spends six francs, and has neither more nor less than he had before, the enjoyment of a window.

In the second, where we suppose the window not to have been broken, he would have spent six francs on shoes, and would have had at the same time the enjoyment of a pair of shoes and of a window.

Now, as James B. forms a part of society, we must come to the conclusion, that, taking it altogether, and making an estimate of its enjoyments and its labours, it has lost the value of the broken window.

When we arrive at this unexpected conclusion: "Society loses the value of things which are uselessly destroyed;" and we must assent to a maxim which will make the hair of protectionists stand on end — To break, to spoil, to waste, is not to encourage national labour; or, more briefly, "destruction is not profit."

What will you say, Monsieur Industriel -- what will you say, disciples of good M. F. Chamans, who has calculated with so much precision how much trade would gain by the burning of Paris, from the number of houses it would be necessary to rebuild?

I am sorry to disturb these ingenious calculations, as far as their spirit has been introduced into our legislation; but I beg him to begin them again, by taking into the account that which is not seen, and placing it alongside of that which is seen. The reader must take care to remember that there are not two persons only, but three concerned in the little scene which I have submitted to his attention. One of them, James B., represents the consumer, reduced, by an act of destruction, to one enjoyment instead of two. Another under the title of the glazier, shows us the producer, whose trade is encouraged by the accident. The third is the shoemaker (or some other tradesman), whose labour suffers proportionably by the same cause. It is this third person who is always kept in the shade, and who, personating that which is not seen, is a necessary element of the problem. It is he who shows us how absurd it is to think we see a profit in an act of destruction. It is he who will soon teach us that it is not less absurd to see a profit in a restriction, which is, after all, nothing else than a partial destruction. Therefore, if you will only go to the root of all the arguments which are adduced in its favour, all you will find will be the paraphrase of this vulgar saying — What would become of the glaziers, if nobody ever broke windows?

I would call for all of us, regardless of ideology, to embrace a free exchange of ideas and reject the protesting that we see in the streets. We do not change minds without changing hearts. Throwing temper tantrums and destroying people's property does not promote solutions. 

Written by Chris Pilie

Freedom Loving American

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