Here it is, my first day back from a long-ish vacation, and I’m not finding any blogging inspiration in today’s news. Instead, it’s exactly the same stuff that was in the news when I left: unrest in Pakistan; Hillary’s free-fall; alleged campaign shenanigans from the Hillary camp aimed at the Obama camp; Obama’s problem with Israel and Jewish voters; student unrest in Iran, which is intriguing but, currently, ineffectual; and the usual bad CBS polls trying to create a self-fulfilling prophecy by pushing Democratic candidates. Ho-hum. Boring. Rather than commenting on things as to which I’ve commented a hundred times before, therefore, I’ve decided to dust off some notes I made weeks ago about about happiness and government. Nothing I’ll say is new, but I still thinks it’s worth thinking about.
You all know, of course, these stirring words from the Declaration of Independence:
We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. (Emphasis mine.)
Did you know, though, that California has a Constitution that grants to its citizens a distinctly different right when it comes to being happy? Here:
All people are by nature free and independent and have inalienable rights. Among these are enjoying and defending life and liberty, acquiring, possessing, and protecting property, and pursuing and obtaining safety, happiness, and privacy. (Emphasis mine.)
Although the words look similar (with “pursuit” and “happiness” showing up in both places in the same sentence), the meanings are spectacularly different. As I understand it, the Founders, with that simple phrase “the pursuit of Happiness,” were saying that Government cannot step in and regulate too closely the decisions that people make with their lives. Government cannot insist that you engage in a certain trade, or marry a specific person, or socialize only with a pre-determined group. Instead, government must stand back so that you can make those decisions about your life that you believe will lead to your greatest happiness. It is up to you (and fate, I guess) whether you do, in fact, achieve success in that pursuit, or whether happiness remains a chimera, forever out of your grasp.
In California, however, the government guarantees that you will not only pursue that happiness but that you will obtain it. The question then becomes, how does a state determine whether its citizens have obtained happiness? As Dennis Prager likes to say in his happiness hour, happiness can vary from minute to minute. When I’m blogging, I’m happy; when I’m folding laundry or summarizing really, really boring depositions, I’m probably not very happy. When I’m riding Soarin’, I’m happy; when I’m plunging backwards into the darkness on Expedition Everest, I’m probably not happy, just motion sick. And then there are those situations when I’m feeling both emotions, such as boredom about standing in line, coupled with happy expectation about the pleasure of an upcoming experience.
Clearly, unless the government has some probe stuck in my brain 24 hours a day, it’s going to be impossible to tell whether I’m obtaining that guaranteed happiness (and the probe would have a challenge when dealing with conflicting emotions). Additionally, since my happiness level probably averages out over a day, a week or month or even a year (with a preponderance of individual “happy” experiences determining whether I’m happy over an extended period of time), such a probe, even if it existed, would be useless.
Given the impossibility of monitoring every individual’s actual happiness quotient, the only thing left for the government to do is to define happiness and then force it on its citizens. A lot of governments, usually socialist or theocratic governments, have tried to do that. They’ve defined happiness in economic terms and in terms of an individual’s relationship to the state. In communist countries, you will be happy because the state has provided you with housing (no matter how abysmal); with food (no matter how unappetizing or limited); and employment (no matter how dangerous, demoralizing or dreary). In religious countries, the government forces you to live according to its religious dictates, and then declares that you are happy because it has enabled you to please God. End of story. The state has defined happiness and then provided it. That your wishes, inclinations and abilities might leave you feeling personally unhappy is irrelevant, because once a state guarantees happiness, it can no longer afford to let the individual provide the definition of what that happiness looks like.
As you probably expected, all of this talk is going to wrap around to encompass this year’s elections and the differing visions of the Left and the Right. Although compassionate conservatism shows bad signs of tipping over into guaranteeing happiness, conservative principles still hew closer to guaranteeing opportunities to pursue happiness. Thus, it holds a greater promise that government will provide security (both at home and abroad) and economic flexibility so as to enable people to do what they want to do. In a weird inversion of the hippies’ promise, it is the conservatives that create the environment in which citizens can “follow their bliss.” Each citizen can define happiness as he wants, whether it’s where the person lives, what he does, how he spends his recreational time, who he chooses as friends, etc.
This is the same principle that appears in the conservative belief that people should have equality of opportunity, although the government (wisely) refuses to guarantee equality of outcome, or even a successful outcome. There was certainly no guarantee in the 1970s, when Steve Jobs was futzing about in a garage, or Bill Gates was dropping out of college, that either would be anything more than a long-haired loser. We benefited from the fact that the State was unable to force them to stay in school or use their skills toward particular forms of employment. Instead, they followed their dreams and, as luck and the capitalist system would have it, they and we reaped a profit from their efforts.
The Left, however, keeps scootching closer and closer to a situation in which government doesn’t create a petri dish within which we can cultivate our own happiness, but actually tries to define happiness. Two examples spring to mind, but I suspect that you can supply more. The first example is the promise of universal health care. The Democrats want to determine what constitutes quality health care for all Americans (what will guarantee us “medical happiness”) and then to bypass the market to impose that vision on all of us. There are a lot of problems with the government approach.
To begin with, as Britain and and Canada keep demonstrating over and over and over again with regard to health care, the government does not end up providing something that guarantees health happiness. Instead, it provides a bare minimum service that leaves a few people happy, and most people resigned to the scraps doled out to them. The rich, of course, opt out entirely.
Moreover, there are indications that not all people want health care. Studies show that, while there are people who are genuinely at economic health care risk (mostly the elderly), there are also people, well-to-do people, who make a conscious decision to opt out of obtaining health care that they could otherwise afford. They’ve clearly decided that the odds are that their health is good and that they can better pursue their happiness by putting their money with an entity other than an insurance company. A 25 year old guy may decide that he’d rather than have a BMW, which he knows will increase his chances with the ladies, than a Blue Cross policy he probably won’t use. He also knows that he will get health care if he needs it, since ERs are barred from turning people away, and he’s willing to take the risk of subsequent bills. This guy might be very unhappy if Hillary coerced him into turning over even more of his money to the government, leaving him healthy (as he probably would be anyway), but driving a used Hyundai — a car that is most decidedly not a chick-mobile.
The second example of the Left defining happiness occurs with Obama’s relentless calls for unity. First off, this assumes that people want unity. As for me, I feel that unity can turn into brainlessness, with people effortlessly coasting along in what may be a dangerous status quo. It is the vigor of the marketplace of ideas, the fact that different ideas rub up against each other and have to defend themselves, that creates energy and quality. If you don’t believe me, look at a government office that doesn’t face competition — it’s slack, a fact that’s very irritating to those people in the office who, by temperament, crave efficiency and effectiveness. People and institutions need rigor to keep themselves polished. (Rigor, of course, is not the same as horrible threats.)
Second, as the above argument indicates, the only way in which one can actually obtain this unity that Obama impliedly promises will make us all happy is for us all to think the same way. That is, unity exists only when everyone is in agreement. But, as with the happiness problem, how do we define agreement? In my family, we all liked Disney World, but I hated Expedition Everest, and my children loved it. Were we unified or not?
On the political side, Obama is careful not to define the unity he insists he is capable of providing, but I’m quite certain that, as with government guaranteed happiness, this promised unity can exist only if Obama can also define the issues about which we will be unified. And if you look at his perfect liberal voting record, the one that makes him the most liberal Senator in government today, I can promise you that his definition of unity (read: happiness) will not match your definition of unity. Indeed, it will probably match the definition of unity only in a few select communities, such as Berkeley, San Francisco, parts of Boston, Austin, and Manhattan.
Obama’s definition of unity won’t even match the ideas of all those African-Americans who now overwhelmingly support him. His idea of unity requires abortion on demand and no school vouchers — but most African-Americans, as Larry Elder reminds us in the wonderful Stupid Black Men: How to Play the Race Card–and Lose are pro-Life and want vouchers. They’re unified behind his being black (aren’t identity politics wonderful?), but they actually don’t support some of his core policies.
Heck, as Elder points out, even Obama himself isn’t unified, playing the race card to black audiences and disavowing it to white audiences. To make a very extreme analogy, in this he is reminiscent of the Arab spokesmen who speak peace to the West in English and, in the next breath, preach Jihad to the Muslims in Arabic. The analogy goes even further in that, just as Western papers listen only to the English pronouncements from these death-seeking Muslims, so too do mainstream American papers listen only to Obama’s “race isn’t a problem” speeches, while assiduously ignoring his more inflammatory pronouncements and affiliations. When it comes to the press, Ostriches and monkeys, the cliched examples of avoidance, spring to mind.
The guarantee of happiness sounds like a wonderful thing. Heck, we all want to be happy. Before you get too excited, though, about the candidate who promises you that happiness (even if he phrases it in soporific terms of “unity”), think long and hard about what government-provided happiness really means. It sounds great in theory, but history and current events show that, when it plays out in fact, they only happy people are the fat-cat bureaucrats who simultaneously define the happiness imposed upon us from on high and, usually, opt out of it themselves, preferring instead to pursue their own happiness. As for me, I’d infinitely prefer living in a country where the government stands aside as much as possible, merely creating situations in which I can make those decisions I believe are most likely to provide me with the happiness I seek.