Dullness is the First Principle of Justice

Complexity

Every theory of justice should be boring and dull. Dullness is what justice is all about. “It depends on”, “it’s complicated”, “it varies”, “it’s very nuanced”, “it’s somewhere in between” should be the phrases populating any philosophical work on justice. Clear and simple principles, even if arrived at through nuanced and complex reasoning, are an injustice to the concept of justice.

Justice is about the boring middle. For instance, justice is not about equality, because “it depends”. Giving all students, no matter what their ability or effort or accomplishment an equal grade offends our conception of justice, even if in general we view equal treatment as fundamental to justice. Neither is justice about rights, or better it’s not only about rights. Rights are important, as is equality, but in primitive or dysfunctional societies without an adequate justice system it may be best from the point of view of justice to hand over a pedophile to the parents of his victim.

Clear, absolute and immediately comprehensible principles that are true no matter the context and that allow for no exceptions are tempting and often propounded as the essence of theories of justice – although not of most sophisticated ones. And yet such principles are always wrong to some extent and in some circumstances. But then what about torture, slavery, murder and rape you may ask. Well, most of us would concede that there can be extreme cases in which torture is acceptable, even if only in theory (think of ticking bomb cases). We condone forced labor on a massive scale in our prison systems. Not only do we condone it – our allowing it could be considered a moral shortcoming – but there may be good reasons, moral reasons, for it: teaching people skills, fostering a sense of community etc. While there’s probably no good reason for capital punishment, other cases of murder can be morally justified: self-defense only being the most commonly accepted. And rape? While I can’t see any good reason to rape anyone in any circumstance, we do accept that there’s rape in our societies. No theory of justice should claim that we have to do everything possible to avoid any and all cases of rape that currently occur in our societies. Trying to do that would mean giving up other important rights such as privacy. We do and must accept some amount of crime. Hence any theory of justice has to be non-ideal. Ideals are useful but only take us so far. It should be considered lazy to limit yourself to an exhortation of utopia, no matter how well you argue for it.

Even theories of justice that do allow for wishy washy nuance and boring contextuality often posit a small set of grand principles as a basic ground of justice. They permit exceptions, but rarify them. The nuance and complexity they allow is in the exceptions or in the build up to the clear and simple principles, not in the principles themselves. Theories such as those of Rawls are typical of this. The voluminous body of criticism that has followed the publication of A Theory of Justice proves my point. Not all of that criticism was justified, but some of it was – notably that of G.A. Cohen but others as well. Nobody today accepts Rawls’ principles of justice as they are stated in A Theory. We all see the complexity that Rawls avoided or ignored, for example regarding incentives.

The problem, of course, is that there’s no audience for dullness – I know what I’m talking about here. So people are tempted to strive towards simplicity and clearness. That’s OK as long as there’s a thriving community that can offer criticism and nuance. The problem is not the producers of theory, but the audience. Producers can and perhaps should offer clear and simple principles, on the condition that they have complex and nuanced justifications, but the audience should be aware that it never stops there. Unfortunately, it always stops there.

The Ethics of Human Rights (53): Some Problems With Theories of Justice That Are Based on Desert

Some theories of justice claim that justice is mainly about giving people (or letting people keep) what they deserve. These theories are opposed to other types of theories about justice, such as those that claim

  • that people should have what they are entitled to have (or have a right to have)
  • that people should have equal shares (of goods, opportunities, luck etc.)
  • or that people’s outcomes should be distributed so as to produce the best aggregate outcome (as in utilitarianism).

These distinctions aren’t always as clear as that, and one could argue that deserving behavior generally maximizes the utility of aggregate outcomes or that people deserve equal shares or equal rights. However, the goal of desert based theories is usually to argue in favor of some form of inequality. Usually this is inequality of wealth, income or financial compensation for effort and success, but it can also be inequality of praise, punishment, positions, admiration etc. I’ll focus here on desert based theories of justice that argue that justice requires inequality of wealth.

Take a look at this quote:

When the wages of labour are hardly sufficient to maintain two children, a man marries and has five or six; he of course finds himself miserably distressed. He accuses the insufficiency of the price of labour to maintain a family. He accuses his parish for their tardy and sparing fulfillment of their obligation to assist him. He accuses the avarice of the rich, who suffer him to want what they can so well spare. He accuses the partial and unjust institutions of society, which have awarded him an inadequate share of the produce of the earth. He accuses perhaps the dispensations of providence, which have assigned him a place in society so beset with unavoidable distress and dependence. In searching for objects of accusation, he never adverts to the quarter from which his misfortunes originate. The last person that he would think of accusing is himself, on whom in fact the principal blame lies, except so far as he has been deceived by the higher classes of society. Thomas Malthus, An Essay on Population

Ideas like these have become somewhat unfashionable, but the basic idea of desert is still very powerful. Many of us accept that inequality of wealth or income is to some and perhaps even a large extent the result of effort, and that justice requires that we respect the results of deserving actions. We also believe that it is wrong to reward laziness or willfully bad decisions. Hence, there are some powerful and widely shared intuitions that makes desert theories rather appealing. Equality based theories that do not provide space for desert seem to be bound to reward laziness rather than effort. And because they reward laziness they create incentives to settle in it. As a result, one runs the risk of creating a permanent and quite large “parasite” class that lives off the efforts of the deserving elements of society. That seems unjust to those deserving elements, but also to those who are undeserving since the latter are not really given an incentive to be deserving: if they are compensated for their laziness and bad decisions, then they are never encouraged to work and decide rationally, and in a sense they are therefore treated unfairly as well.

Apart from this moral or even moralistic objection to theories that don’t make room for desert, there’s the economic argument that they can’t provide stable prosperity. Not only is there a non-productive underclass in an economy without unequal rewards for desert, but the productive class will not put up very long with what it sees as unfair transfers from its productive surplus to others who don’t deserve those transfers (which is the basis of the “going Galt” mythology). This rejection may even lead some to the conclusion that transfers are bad in general, including transfers to the so-called deserving poor (those who don’t have themselves to blame for their poverty). However, things may even get worse than that: rather than rebel against transfers to the undeserving (or deserving) poor, people will stop being productive in the first place because absent rewards for productivity they no longer have an incentive to produce. It’s obvious that prosperity will be impossible under those circumstances, as will – a fortiori – egalitarian transfers of prosperity. So it seems that egalitarian theories of justice are economically self-defeating if they don’t temper their egalitarianism with desert-based concerns.

All this would seem to make it very hard to argue against desert based justice, but that’s not really the case. However appealing the notion of desert, it has its own problems:

  • First, desert based theories seem to be too unforgiving. A small lapse in effort in your youth may have disastrous long-term consequences. An intuition that’s equally strong as the one in favor of desert says that it’s not fair to make people suffer decades after a youthful error.
  • Also, desert based theories are sometimes excessively cruel. Imagine a person starving to death because of her lack of effort and desert: does this person not have a legitimate claim to assistance, despite her irresponsible actions? Does anyone really deserve to starve to death, even if it’s completely and utterly her own fault? But if not, then desert is not sufficient as a criterion of justice and some egalitarian rules have to come in (for instance a rule based on the equal right not to starve to death). Purely desert based theories of justice have some hard bullets to bite.
  • And they also run the risk of promoting big government: if we have to reward desert and avoid transfers to the undeserving, then the government has to determine who is who. In other words, the government has to monitor people’s efforts and decisions in order to see whether their poverty is really undeserved and whether transfers are in order. That can’t be anything but very intrusive. Moreover, it’s probably going to be a failure since the information requirements are huge and difficult to meet.
  • And even if we would accept such an intrusive government for the sake of desert, we would still be left with some very hard decisions. Take the case of someone who is systematically unable to find a decent job. Suppose we can determine that she is indeed not very industrious in her search (we have records about her activities). Is that enough to claim that she is undeserving and therefore not entitled to transfers? Maybe her lack of effort is not really her free and conscious choice but the result of her upbringing, of long-term employment discrimination against people of her color, of some unknown genetic deficiency, of alcoholism developed during childhood etc. How are we to know?
  • Of course, we can confidently determine desert in some cases. Poor children and the severely handicapped almost certainly don’t deserve their predicament and no amount of effort will allow them to help themselves. But we tend to overstate our ability to detect desert. We’re usually too quick to blame and praise. And we’re eager to withhold assistance for people who we believe don’t deserve help but whose lack of desert is only apparent because we lack detailed information about those people’s biographies and endowments. Likewise we’re eager to compensate people whom we admire but whose accomplishments are only apparently the result of their own efforts (after all, not even the greatest genius can do anything without a tight web of support, including infrastructure, national defense etc.). Desert based theories of justice and the practices that they inspire are insufficiently attentive to biographies and to natural and social endowments (or a lack thereof), partly because we rarely have full knowledge of those biographies and endowments. Of course, we can err in the opposite direction and put too much emphasis on endowments, in which case we lapse into determinism. Choices matter, and therefore desert matters as well. The point is simply that desert is often very difficult to determine, and acting on the basis of uncertain desert can be harmful, especially if goods, punishments etc. are distributed accordingly.
  • Suppose we are able to know, in general and not exceptionally, who is or is not deserving. Then we still face the fact that we somehow have to decide which activities and pursuits are deserving, and there as well we can err. There’s a notion called “marketable skills”. What if someone’s skills are not marketable (maybe someone is a philosopher)? That person may be very deserving and may invest enormous effort in her pursuits, but is still living on the brink of starvation. If her pursuits are correctly viewed as undeserving or perhaps even immoral by society, then she won’t have a legitimate claim to transfers. But what if we are wrong? What if we should reward the pursuit but don’t? And I don’t have to show that we are regularly mistaken in the way in which we differentiate between deserving and non-deserving or less-deserving activities. Just look here. Proponents of desert based theories of justice might answer that we should simply be careful and thorough when determining which pursuits and outcomes are deserving or not. But that won’t solve the problem because there’s likely to be permanent controversy about the nature of deserving pursuits and outcomes. People with different worldviews will have different ideas about desert.

More about desert here (and more about overpopulation here). More posts in this series are here.