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Economic Theory Really Is Pro-Immigration – Article by Luis Pablo de la Horra

Economic Theory Really Is Pro-Immigration – Article by Luis Pablo de la Horra

The New Renaissance HatLuis Pablo de la Horra
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In his now-classic work The Myth of the Rational Voter, Bryan Caplan identifies four systematic biases about economics held by the average citizen: make-work bias (an inclination to overestimate the disadvantages of temporary job destruction due to productivity increases), anti-market bias (a tendency to overlook the benefits of the market as a coordination mechanism), pessimistic bias (an inclination to underestimate the present and future performance of the economy), and anti-foreign bias (a tendency to underestimate the economic benefits of interaction with foreigners).

Widespread biases on economics are far from being harmless. Wrong ideas held by voters usually lead to catastrophic policies due to the inherent nature of the democratic process. In other words, in most cases, politicians undertake those policies that they deem popular among voters in order to get reelected. If those policies beget pernicious consequences for the economy, harmless beliefs turn into lower living standards for all.

Of those four biases, the most potentially harmful is the anti-foreign bias. This inclination to underestimate the benefits of economic cooperation with foreigners manifests itself politically in two main ways: protectionism and anti-immigration policies. Despite the recent surge of protectionism in some developed countries, free trade is now the rule rather than the exception in most parts of the world. However, when it comes to immigration, only a few steps have been taken worldwide over the last few decades in a direction of liberalization (even though the consensus about the benefits of more open borders in the economics profession is probably as strong as the consensus around free trade).

As I will show in this series of two articles [see the second article here], anti-immigration policies reduce the well-being of both potential immigrants and host societies, as shown by economic theory and empirical evidence. Or, to put it differently: even a partial liberalization of immigration restrictions would, in the long-term, contribute to improving the standards of living globally.

Economic Theory Supports Immigration-Friendly Policies

The economic case against less restrictive immigration policies rests on shaky pillars. The most common anti-immigration arguments are related to the supposedly negative effects that immigration has on the host country’s labor market, and, more specifically, its impact on employment and wages. According to advocates of immigration restrictions, immigrants do not only take natives’ jobs, but also have a depressive effect on wages.

However, economic theory does not support these assertions. First, the economy is not a zero-sum game: the numbers of jobs available is not finite. As pointed out by Alex Tabarrok (here and here), immigrants are not only producers but also consumers, which implies that an increase in demand triggered by the expansion of the immigrant population goes hand in hand with an increase in total employment. Also – and contrary to conventional wisdom – not only highly-qualified immigrants create positive externalities on host economies. Low-skilled immigrants tend to take lower-productivity jobs (as they often either lack higher education or do not speak the language), allowing the native-born to access higher-productivity jobs (assuming free trade and a flexible labor market).

All said above can be also applied to wages. All else equal, the law of supply and demand says that an increase in the supply of labor would inevitably cause lower wages. However, more immigrants also mean a higher demand for goods and services, which in turn results in a higher demand for labor, preventing a generalized decrease in salaries. Even in those cases when wages in a particular sector are temporarily pushed down, lower wages lead to lower costs for companies, which usually results in lower prices for consumers due to the process of competition.

Immigration-friendly policies can also help tackle the demographic problem that many developed countries have been experiencing over the last years. For instance, the progressive demographic ageing of the American population is already having an impact on the US Social Security system. According to the Population Reference Bureau, the number of Americans over 65 years old will have moved from 15% in 2014 to 24% of the population by 2060. As a result,  the worker-to-beneficiary ratio will decrease by 32%, from 3.4 in 1990 to 2.3 in 2030. This problem could be mitigated by adopting a more flexible immigration policy that increases the working population, reversing the trend that will otherwise end up with significant spending cuts in Social Security benefits.

Benefits for the Sending Countries and Immigrants

The discussion so far has focused on the benefits of immigration for receptor countries. How do the sending countries and immigrants benefit from the migratory phenomenon? Immigrants usually transfer part of their income to their countries of origin with the aim of economically supporting their families and friends. These so-called remittances are flows of capital from developed to developing countries which assist in the economic development of sending countries.

The main beneficiaries of eliminating barriers to labor mobility would be, no doubt, immigrants themselves. This is due to the concept of Place Premium. This concept, first introduced by Michael Clemens, Claudio E. Montenegro, and Lant Pritchettin in a 2008 paper, refers to the automatic increase in earnings (PPP adjusted) that a worker experiences by moving from a low-productivity country to a high-productivity country, without increasing the worker’s human capital. The factors behind this phenomenon are multiple: differences in capital accumulation, quality of infrastructures, technology, proximity to high-productive workers, different legal frameworks, etc. The empirical evidence (which will be dealt with in the second and final article of this series) shows that wage differences among countries due to Place Premium are immense. The corollary is simple: more open borders would bring about a substantial reduction in poverty levels across the world.

Potential Gains from Reducing Global Migration Barriers

What would happen if migration barriers were partially or totally eliminated on a global scale? In his paper Economics and Immigration: Trillion-Dollar Bills on the Sidewalk, Michael Clemens, senior fellow at the Center for Global Development, reviews the academic literature on the topic. If all barriers to labor mobility were to be removed, world GDP would increase in the range of 50% to 150%.

Even partial liberalizations would bring about considerable gains. For instance, a reform that allowed 7% of the population to emigrate to higher-productivity countries would result in an efficiency gain of 10% of world GDP. To put this into perspective, if all remaining trade barriers were eliminated, world GDP would grow by just 2% or 3%. As shown, the impact of relaxing migration barriers on the world economy would be extremely positive, especially for the poorest segments of population.

The theoretical analysis above clearly supports the adoption of more immigration-friendly policies as a way of increasing economic growth and improving the welfare of millions and millions of people, including those in receptor countries. However, economic theory needs to be supported by facts. In my next article, I will provide empirical evidence in support of eliminating barriers to immigration.

Luis Pablo de la Horra is a Spanish finance graduate from Vlerick Business School.

This article was published by The Foundation for Economic Education and may be freely distributed, subject to a Creative Commons Attribution 4.0 International License, which requires that credit be given to the author.

Criticizing Programmed Theories of Aging – Article by Reason

Criticizing Programmed Theories of Aging – Article by Reason

The New Renaissance HatReason
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Today I’ll point out an open-access critique of programmed aging theories by the originator of the disposable soma theory of aging, one of the modern views of aging as accumulated damage rather than programming. The question of how and why we age is wrapped in a lot of competing theory, but of great practical importance. Our biochemistry is enormously complex and incompletely mapped, and thus the processes of aging, which is to how exactly our biochemistry changes over time, and all of the relationships that drive that change, are also enormously complex and incompletely mapped. Nonetheless, there are shortcuts that can be taken in the face of ignorance: the fundamental differences between young and old tissue are in fact well cataloged, and thus we can attempt to reverse aging by treating these changes as damage and repairing them. If you’ve read through the SENS rejuvenation research proposals, well, that is the list. The research community may not yet be able to explain and model how exactly this damage progresses, interacts, and spreads from moment to moment, but that effort isn’t necessary to build repair therapies capable of rejuvenation. You don’t need to build a full model of the way in which paint cracks and peels in order to scrub down and repaint a wall, and building that model is a lot most costly than just forging ahead with the painting equipment.

The engineering point of view described above, simply getting on with the job when there is a good expectation of success, is somewhat antithetical to the ethos and culture of the sciences, which instead guides researchers to the primary goal of obtaining full understanding of the systems they study. In practice, of course, every practical application of the life sciences is created in a state of partial ignorance, but the majority of research groups are nonetheless oriented towards improving the grand map of the biochemistry of metabolism and aging rather than doing what can be done today to create rejuvenation therapies. Knowledge over action. If we had all the time in the world this would be a fine and golden ideal. Unfortunately we do not, which places somewhat more weight on making material progress towards the effective treatment of aging as a medical condition – ideally by repairing its causes.

But what are the causes of aging? The majority view in the research community is that aging is a process of damage accumulation. The normal operation of metabolism produces forms of molecular damage in cells and tissues, a sort of biological wear and tear – though of course the concept of wear and tear is somewhat more nuanced and complex in a self-repairing system. This damage includes such things as resilient cross-links that alter the structural properties of the extracellular matrix and toxic metabolic waste that clutters and harms long-lived cells. As damage accumulates, our cells respond in ways that are a mix of helpful and harmful, secondary and later changes that grow into a long chain of consequences and a dysfunctional metabolism that is a long way removed from the well-cataloged fundamental differences between old and young tissues. An old body is a complicated mess of interacting downstream problems. In recent years, however, a growing minority have suggested and theorized that aging is not caused by damage, but is rather a programmed phenomenon – that some portion of the what I just described as the chain of consequences, in particular epigenetic changes, are in fact the root cause of aging. In the programmed view of aging, epigenetic change causes dysfunction and damage, not the other way around. That these two entirely opposite views can exist is only possible because there is no good map of the detailed progression of aging – only disconnected snapshots and puzzle pieces. There is a lot of room to arrange the pieces in any way that can’t be immediately refuted on the basis of well-known past studies.

There are two ways to settle the debate of aging as damage versus aging as evolved program. The first is to produce that grand map of metabolism and aging, something that I suspect is at the least decades and major advances in life science automation removed from where we stand now. The other is to build therapies that produce large degrees of rejuvenation, enough of a difference to put it far beyond argument that the approach taken is the right one. That is not so far away, I believe, as the first SENS rejuvenation therapies are presently in the early stages of commercial development. I think that, even with the comparative lack of funding for this line of development, ten to twenty years from now the question will be settled beyond reasonable doubt. Meanwhile, the programmed-aging faction has become large enough and their positions coherent enough that the mainstream is beginning to respond substantially to their positions; I expect that this sort of debate will continue all the way up to and well past the advent of the first meaningful rejuvenation therapies, which at this point look to be some form of senescent cell clearance.

Can aging be programmed? A critical literature review – by Axel Kowald and Thomas B. L. Kirkwood

Quote:

Many people, coming new to the question of why and how aging occurs, are attracted naturally to the idea of a genetic programme. Aging is necessary, it is suggested, either as a means to prevent overcrowding of the species’ environment or to promote evolutionary change by accelerating the turnover of generations. Instead of programmed aging, however, the explanation for why aging occurs is thought to be found among three ideas all based on the principle that within iteroparous species (those that reproduce repeatedly, as opposed to semelparous species, where reproduction occurs in a single bout soon followed by death), the force of natural selection declines throughout the adult lifespan. This decline occurs because at progressively older ages, the fraction of the total expected reproductive output that remains in future, on which selection can act to discriminate between fitter and less-fit genotypes, becomes progressively smaller. Natural selection generally favours the elimination of deleterious genes, but if its force is weakened by age, and because fresh mutations are continuously generated, a mutation-selection balance results. The antagonistic pleiotropy theory suggests that a gene that has a benefit early in life, but is detrimental at later stages of the lifespan, can overall have a net positive effect and will be actively selected. The disposable soma theory is concerned with optimizing the allocation of resources between maintenance on the one hand and other processes such as growth and reproduction on the other hand. An organism that invests a larger fraction of its energy budget in preventing accumulation of damage to its proteins, cells and organs will have a slower rate of aging, but it will also have fewer resources available for growth and reproduction, and vice versa. Mathematical models of this concept show that the optimal investment in maintenance (which maximizes fitness) is always below the fraction that is necessary to prevent aging.

In recent years, there have been a number of publications claiming that the aging process is a genetically programmed trait that has some form of benefit in its own right. If this view were correct, it would be possible experimentally to identify the responsible genes and inhibit or block their action. This idea is, however, diametrically opposed to the mainstream view that aging has no benefit by its own and is therefore not genetically programmed. Because experimental strategies to understand and manipulate the aging process are strongly influenced by which of the two opinions is correct, we have undertaken here a comprehensive analysis of the specific proposals of programmed aging. On the principle that any challenge to the current orthodoxy should be taken seriously, our intention has been to see just how far the various hypotheses could go in building a convincing case for programmed aging.

This debate is not only of theoretical interest but has practical implications for the types of experiments that are performed to examine the mechanistic basis of aging. If there is a genetic programme for aging, there would be genes with the specific function to impair the functioning of the organism, that is to make it old. Under those circumstances, experiments could be designed to identify and inhibit these genes, and hence to modify or even abolish the aging process. However, if aging is nonprogrammed, the situation would be different; the search for genes that actively cause aging would be a waste of effort and it would be too easy to misinterpret the changes in gene expression that occur with aging as primary drivers of the senescent phenotype rather than secondary responses (e.g. responses to molecular and cellular defects). It is evident, of course, that genes influence longevity, but the nature of the relevant genes will be very different according to whether aging is itself programmed or not.

For various programmed theories of aging, we re-implemented computational models, developed new computational models, and analysed mathematical equations. The results fall into three classes. Either the ideas did not work because they are mathematically or conceptually wrong, or programmed death did evolve in the models but only because it granted individuals the ability to move, or programmed death did evolve because it shortened the generation time and thus accelerated the spread of beneficial mutations. The last case is the most interesting, but it is, nevertheless, flawed. It only works if an unrealistically fast-changing environment or an unrealistically high number of beneficial mutations are assumed. Furthermore and most importantly, it only works for an asexual mode of reproduction. If sexual reproduction is introduced into the models, the idea that programmed aging speeds up the spread of advantageous mutations by shortening the generation time does not work at all. The reason is that sexual reproduction enables the generation of offspring that combine the nonaging genotype of one parent with the beneficial mutation(s) found in the other parent. The presence of such ‘cheater’ offspring does not allow the evolution of agents with programmed aging.

In summary, all of the studied proposals for the evolution of programmed aging are flawed. Indeed, an even stronger objection to the idea that aging is driven by a genetic programme is the empirical fact that among the many thousands of individual animals that have been subjected to mutational screens in the search for genes that confer increased lifespan, none has yet been found that abolishes aging altogether. If such aging genes existed as would be implied by programmed aging, they would be susceptible to inactivation by mutation. This strengthens the case to put the emphasis firmly on the logically valid explanations for the evolution of aging based on the declining force of natural selection with chronological age, as recognized more than 60 years ago. The three nonprogrammed theories that are based on this insight (mutation accumulation, antagonistic pleiotropy, and disposable soma) are not mutually exclusive. There is much yet to be understood about the details of why and how the diverse life histories of extant species have evolved, and there are plenty of theoretical and experimental challenges to be met. As we observed earlier, there is a natural attraction to the idea that aging is programmed, because developmental programming underpins so much else in life. Yet aging truly is different from development, even though developmental factors can influence the trajectory of events that play out during the aging process. To interpret the full complexity of the molecular regulation of aging via the nonprogrammed theories of its evolution may be difficult, but to do it using demonstrably flawed concepts of programmed aging will be impossible.

Given that the author here has in the past been among those who dismissed the SENS initiative as an approach to treating aging by repairing damage, it is perhaps a little amusing to see him putting forward points such as this one: “despite the cogent arguments that aging is not programmed, efforts continue to be made to establish the case for programmed aging, with apparent backing from quantitative models. It is important to take such claims seriously, because challenge to the existing orthodoxy is the path by which science often makes progress.” Where was this version of the fellow ten years ago?

Reason is the founder of The Longevity Meme (now Fight Aging!). He saw the need for The Longevity Meme in late 2000, after spending a number of years searching for the most useful contribution he could make to the future of healthy life extension. When not advancing the Longevity Meme or Fight Aging!, Reason works as a technologist in a variety of industries.
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This work is reproduced here in accord with a Creative Commons Attribution license. It was originally published on FightAging.org.
Slogans or Science? – Article by Sanford Ikeda

Slogans or Science? – Article by Sanford Ikeda

The New Renaissance Hat
Sanford Ikeda
May 20, 2014
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The debate over raising the legal minimum wage (LMW) to $10 an hour has people on both sides saying things they should know better than to say. For example, a friend recently posted the following meme (which isn’t the worst I’ve seen) on Facebook:

One year ago this week, San Jose decided to raise its minimum wage to $10/hour.

Any jobs disappear?

The number of minimum wage jobs has grown.

Any businesses collapse?

The number of businesses has grown.

Any questions?

Yes, several, but I’ll get to those in a bit.

Memes like these are just as silly and misleading as the simplistic arguments they’re probably attacking. In fact, the economic analysis of significantly raising the minimum wage says that, other things equal, it will reduce employment below the level where it would otherwise have been. It doesn’t say that that employment will fall absolutely or businesses will collapse.

A little thinking can go a long way

Have a look at this chart published in the Wall Street Journal. At first, it seems to support the simplistic slogans. But it’s important to compare similar periods, such as March–November 2012 (before the increase was passed) versus March–November 2013, (just after it went into effect). The LMW increase wasn’t a surprise, so in the months before it was passed, businesses would have been preparing for it, shaking things up. Comparing those two periods, which makes the strongest case for the meme’s assertions, the total percentage increase in employment (the area under the red line) looks pretty close, going just by my eyeballs and a calculator. In fact, the post-hike increase might actually be smaller, but you’d need more data to be sure. So if you compare similar periods, the rate of employment growth seems not to have been affected very much by the hike. So is the meme right?

According to that same chart and other sources, hiring in the rest of California and the country, where for the most part there was no dramatic increase in the LMW, was also on the rise at pretty much the same time. Why? Apparently, the growth rate of the U.S. economy jumped in 2012, especially in California. So the demand for inputs, including labor, probably also increased. I’m certainly not saying this correlation is conclusive, but you could infer that while hiring in San Jose was rising, it wasn’t rising as fast as it might have otherwise, given the generally improving economy.

That’s a more ambiguous result, and of course harder to flit into a meme.

You are stupid and evil and a liar!

Those strongly in favor of raising the LMW cast opponents as Republican apologists for big business. Take this post from DailyKos, which apparently is the source of the above meme. The author writes, “Empirically, there’s no clear negative effect that can be discerned. The concerns of Teahadists like Paul Ryan and Marco Rubio is [sic] rather unfounded in academic literature and in international assessments of natural experiments.”

Now, the overwhelming conclusion of years of economic research on the effects of a minimum wage on employment is that it tends to increase, not lower, unemployment. As this article from Forbes summarizes, “In a comprehensive, 182-page summary of the research on this subject from the last two decades, economists David Neumark (UC-Irvine) and William Wascher (Federal Reserve Board) determined that 85 percent of the best research points to a loss of jobs following a minimum wage increase.”

So, saying there is “no clear negative effect” is an outrageously ignorant claim. And there’s not one mention of the economic evidence that significantly raising the LMW will hurt the very people you wish to help: the relatively poor. But why address solid scientific research when there’s sloppy sloganeering by politicos to shoot down?

Attacking easy targets is understandable if you want to vilify your opponents or win an easy one for the cause. In that case, you take the dumbest statement by your rival as the basis of your attack. Such is the way of politics. In intellectual discourse, however, you may win the battle but you’ll lose the war. That is, if your goal is to learn from fruitful intellectual discussion, you must engage your opponent’s best arguments, not her weakest ones.

Let me use a counterexample. The sloganeering approach to attacking those who oppose raising the LMW is the equivalent of someone saying: “Well, this past winter was one of the coldest on record in the Midwest. So much then for global warming!” That may be “evidence” in a mud-slinging contest, but it’s not science.

What’s the theory?

While weather is complex and unpredictable, economic systems are even more so. Does that mean there are no principles of economics? Of course not. In fact, it’s because of such complexity that we need whatever help economic theory can offer to organize our thinking. And it doesn’t get any more basic than this: The demand curve for goods slopes downward.

That is, other things equal, the costlier something is, the less of it you’ll want to buy.

Note that the caveat—other things equal—is as important as the inverse relation between price and quantity demanded. That’s why my earlier back-of-the-envelope analysis had to be conditional on more data. Unfortunately, those data are often very hard to get. Does that mean we abandon the theory? Well, that would be like letting go of the rope you’re hanging on to for dear life because you’re afraid it might break.

So what exactly is the theory behind the idea that raising the LMW will increase hiring low-wage workers and boost business? If raising wages will actually increase employment and output, then why not also mandate a rise in interest rates, rents, electricity rates, oil prices, or the price of any of the other myriad factors of production that businesses ordinarily have to pay for? I would hope that this idea would give even the meme promoters pause.

As far as I know, the only situation in which forcing people to pay a higher wage rate will increase employment is when there is a dominant employer and there are barriers to competition. Economists term this “monopsony,” a situation that might occur in a so-called “factory town.” There, the dominant employer (of labor, capital, land, or whatever) can lower what she pays for inputs below the revenue that an additional unit of input earns the company. I would love to hear that argument and challenge it, because it’s the strongest one that standard economics can offer in favor of coercing businesses to raise wages. But so far I’ve not come across it, let alone any discussion of the economic literature on monopsony in the labor market, most of which questions its relevance. Some almost random examples are here and here.

Margins of analysis

Finally, economics teaches us that we can adjust to a particular change in different ways. In a thoughtful article on the effect of the LMW increase in San Jose that all sides of the debate should read, we get the following anecdote:

For his San Jose stores to make the same profit as before the wage increase, the same combo meal would be $6.75. “That would chase off a large percentage of my customers,” Mr. DeMayo said. He hasn’t laid off San Jose workers but has reduced their hours, along with some maintenance such as the drive-through lane’s daily hosing, and may close two unprofitable stores.

Employers can adjust to higher costs in one area by cutting back on spending in others. That might mean less unemployment than otherwise, but it doesn’t mean that raising the LMW has no negative employment effect at all. It means that the effects are harder to see. There’s that darn “other things being equal” again!

Slogans and memes are no substitute for science, or even clear thinking.

Sanford Ikeda is an associate professor of economics at Purchase College, SUNY, and the author of The Dynamics of the Mixed Economy: Toward a Theory of Interventionism.
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This article was originally published by The Foundation for Economic Education.
Flourishing and Happiness in a Nutshell – Article by Edward W. Younkins

Flourishing and Happiness in a Nutshell – Article by Edward W. Younkins

The New Renaissance Hat
Edward W. Younkins
June 3, 2012
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By integrating features found in the writings of Aristotle, Austrian economists, Ayn Rand, and a number of contemporary thinkers, we have the potential to develop a powerful, reality-based argument for a free society in which individuals have the opportunity to flourish and to be happy. Modern contributors to this approach include Tibor R. Machan, Douglas B. Rasmussen, Douglas J. Den Uyl, Frederick D. Miller, Roderick T. Long, Chris Matthew Sciabarra, George Reisman, Eric Mack, Neera K. Badhwar, Lester H. Hunt, Geoffrey Allan Plauché, among many others.

At the big-picture level, it can be argued that Aristotelian and neo-Aristotelian theories of morality and human flourishing can be compatible with Objectivist teachings regarding the nature of reality and man’s distinguishing characteristics of reason and free will and with Austrian ideas with respect to value theory, decision making, action, and social cooperation. It may be possible to construct an integrated conceptual framework that coordinates the ideas of Aristotle, the Austrian economists, Ayn Rand, and a number of current philosophers, economists, political scientists, positive psychologists, and others.

My inquiry in my book, Flourishing and Happiness in a Free Society: Toward a Synthesis of Aristotelianism, Austrian Economics, and Ayn Rand’s Objectivism, does not extend beyond a systematic level that relies heavily on logic and common sense. My purpose has been to outline the essentials of a worldview leaving it to philosophers and economists to fill in the details and to evaluate, critique, revise, refine, and extend my systematic understanding. What follows here is a brief summary of my attempt to formulate ideas and to relate them logically to other ideas and to the facts of reality. Although a person’s ideas are derived from reality and are about reality, there are differences between one’s ideas and the identity of the things that we can know. The rules of logic are determined by the facts of reality. In a sense, logic is both epistemological and ontological.

A proper philosophy must appeal to the objective nature of human beings and other entities in the world. There is a world of objective reality that exists and that has a determinate nature that is intelligible. Reality will not yield to permit a person’s subjective desires. Reality establishes the conditions for objectivity. It follows that realism is a necessary, instrumental means for a person’s success in the world. To be morality efficacious, a person must discern and use proper means to attain his truly valuable ends.

There is a human nature and it is man’s nature to be individual, volitionally conscious, rational, and purposive. Because each individual has a specific identity as a human being, we can say that there are particular things and actions that are appropriate to him and for him. Individuality is essential to one’s nature. Possessing reason and free will, each individual has the capacity and responsibility to choose to try to actualize his potential for being a flourishing, individual human being. Each person is a metaphysically unique self who is responsible for discerning what is good for himself. A person discovers his individual strengths and virtues through a process of moral development. A particular man’s own life is his purpose or goal. One’s aspirations are the aspirations in the only life he has to live. One’s entire life can be viewed as a project or overall goal which is subject to continual evaluation.

The goal or function of an individual human being is to perfect himself by fulfilling the potentialities that make him who he is. One’s flourishing is teleological consisting in fulfillment of his unique set of potentialities to be a mature human being. Each person has an innate, unchosen potentiality for his mature state along with the obligation to attempt to actualize that potentiality. Each person is responsible to discern and to live according to his daimon (i.e., true self) which includes his aptitudes, talents, and so on. This involves a process of progressive development, unfolding, or actualization in which a man attains goals that are in some way inherent in his nature as an individual human being. What constitutes a person’s daimon at a given point in time is a function of his endowments, circumstances, latent powers, interests, talents, and his history of choices, actions, and accomplishments. We could say that the fulfillment of one’s daimon is not static or fixed. An individual uses his practical rationality to assess himself and to work on his life in accordance with the objective standard of his flourishing as a singular human person. He can increase his generative potential to attain his own flourishing. A person is able to critique what he has done in the past and can change what he does with respect to the future development of his potentialities. Possessing free will, a man can adjust his actions in response to feedback that he has received.

Morality is an essential functional component of one’s existence as an individual human being. Moral knowledge is possible and can be derived from the facts of reality including human nature. Possessing rationality and free will, a person needs a proper moral code to aid him in making objective decisions and in acting on those decisions in his efforts to attain his true self-interest. Morality and self-interest are inextricably interrelated. Morality is concerned with rationally determining what best contributes to a person’s own flourishing and happiness.

Flourishing is a successful state of life, and happiness is a positive state of consciousness that flows from, or accompanies, a flourishing life. The legitimate function of every human person is live capably, excellently, and happily. This involves an ethic of aspiration toward one’s objective well-being that is actively attained and maintained. A person should aspire to what is best for him taking into account his given potentialities, abilities, and interests. Limits for self-fulfillment are set by reality including the type of being that we are and our individual characteristics.

Rationality is the foundational means to the end of human flourishing. Rationality is necessary to effect the appropriate means to a person’s ends and to integrate them. To be rational, a man must be committed to reality, truth, and logic. Not solely instrumental with respect to a person’s flourishing, rationality can also be viewed as partially constitutive of his flourishing. Rational introspection by a specific individual can enable him to determine the type of life that he should be leading.

Practical wisdom, an aspect of rationality, involves the ability to discern the relevant and important aspects of one’s circumstances in order to make the most proper response to them. The use of practical wisdom (or prudence) can only take place through self-direction or human agency. An individual requires practical wisdom to contend with the specifics, contingencies, and circumstances of one’s life. Practical wisdom is needed to guide oneself regarding the progressive fulfillment of his own potential to flourish. A prerequisite for one’s flourishing is self-direction or autonomy. Human flourishing requires self-direction and practical wisdom.

Natural rights are based on the common attributes of human beings and, therefore, apply universally to all people and to all actions. A metanormative system of negative rights that provide a context of self-directedness can be derived from a proper conception of human nature. Such a system of rights allows for value pluralism and for a variety of approaches to living one’s life. A conception of negative rights emphasizes where one individual’s life begins and another individual’s life ends. A political and legal order that protects natural rights is a necessary precondition for individual self-direction and for the possibility that human flourishing can take place in a social context. Protected self-directedness is necessary for social cooperation, specialization and trade, freely-chosen productive work, private property, free markets, voluntary contracts, and so on.

There is an important interrelationship and complementarily between the ideas of natural rights and human flourishing which together comprise a two-level ethics. At a metanormative level, rights protect people’s liberty to pursue (or not to pursue) their own good. They simply regulate the conditions under which moral conduct may (or may not) occur. In turn, what is good for the life of each individual person is found in the realm of personal virtue, morality, and flourishing. The ideas of natural rights and human flourishing describe different but related sides of what it means to be a human being. Together they provide a rational ethical framework.

The only enforceable limits on one’s actions are other people’s rights. We must recognize other individuals as purposive beings with ends of their own choosing. It would be contradictory to advocate my own rights and not to recognize the rights of other individuals. If a person does not acknowledge the rights of others, then he cannot declare that his own rights are valid. Each individual is thus permitted and limited in both the private and social spheres with respect to the types of actions in which he can engage.

People are born with physical, philosophical, and psychological needs specific to them as individual human beings. Human beings have needs embedded in their nature. We could say that value derives only to the extent that something satisfies an objective human need. The term value implies the personal importance or significance of an activity or object. Self-interest refers to the objective needs of a flourishing human life. Values promote and constitute one’s life and happiness. They have a metaphysical foundation in the nature of reality. There is an inextricable connection between values and natural facts. A value relationship exists due to the nature of a living beings and the nature of other existents in the world. Something in the world can be a value to a specific man even though he does not view it as valuable or even if he is not aware of its existence.

A flourishing life, including the happiness that accompanies it, is a person’s ultimate value. Everything else in life is aspired to because of this chief value. All of a man’s other values are instrumental and/or constitutive of the ultimate value. Means that serve the end of a flourishing life can be part of that end. Constitutive values such as a productive career, friendships, and so on are not simply means to a flourishing life but are also vital parts of such a life.

In order to flourish and to be happy, each man must select values, place them in a hierarchy, and strive to attain them. A person must experience many aspects of reality in order to discover values that are proper for him and that interest and inspire him. This active learning process highlights the exploratory nature of individual human interests and values. A person decides to live a particular type of life because he sees the value of it. He should select and pursue specific meaningful values that are metaphysically appropriate for him. He needs to identify the positive relationships in which things exist in relationship to his life. The meaning of particular projects in a person’s life is a function of his individuality.

There are differences among needs, values, and goals. Whereas needs are inborn, values are acquired. Values prioritize needs. People require a value hierarchy in order to be able to make choices. Goals are values applied to particular circumstances. Goals achieve values and values fulfill needs. A person’s goals and values should be consistent with his needs. Values are translated into reality through the means of goals. Value attainment requires setting and pursuing goals. Needs lead to values, values lead to goals, and goals lead to action.

Human beings are goal-directed. Goals are specific forms of values. Values provide a strategic underpinning for a person’s goal-setting activities. They supply meaning and purpose to a person’s goals. We could say that goals depict values as related to particular states of affairs. Because not all goals are equally valid, a person needs to examine the values underlying his goals. It is important to realize that goals are not isolated from one another. A person should strive to create a rational system of goals aimed at his flourishing and happiness.

Human flourishing is related to a number of general goods and virtues that provide structure but not specific direction or content with respect to living one’s life. Because there is a wide diversity of human beings, it follows that a flourishing life is not universal. Generic goods such as knowledge, health, and friendships need to be integrated in various measures and the virtues need to be applied in specific circumstances.

Each person needs to consider a variety of values, goods, and virtues in order to determine the relationship among them that will best achieve his flourishing as an individual human being. This requires rational insight into the particular and the contingent. Reason is the basic means used by human beings to create the values necessary for life and to interrelate and integrate goods and virtues into their lives. Virtues may be viewed as a set of fundamental principles that a rational person uses to guide the long-term course of his life.

Virtues can be viewed as principles of action which promote the flourishing of an individual who, by following them, engages in consistent actions that are in alignment with practical rationality. Virtuous actions enable a person to gain (and keep) the values he pursues. The virtues are required for one’s practical efficacy and happiness. Of course, virtue, by itself, is not enough to guarantee practical efficacy. A person also needs to have the relevant skills, resources, and so on. The fundamental virtue is rationality and the other virtues are particular expressions of that basic virtue. The virtues are both instrumental to, and a constitutive part of, an agent’s flourishing. They are valuable, not merely as means to flourishing, but also as partial realizations of it. Virtuous action begins with the ability to discern the aspects of a situation that are the most relevant and that fit the circumstances at hand. A man needs to possess the ability to decide which virtues are required in a particular situation and the optimal way of applying them. Virtuous actions tend to foster further virtuous actions. Applying the virtues is heavily dependent upon the context of a situation. People tend to take pleasure in virtuous actions—affect is related closely to virtue especially when one’s emotions are properly aligned with his rationality.

Ayn Rand makes a powerful case that the rational pursuit of one’s flourishing requires the consistent practice of seven essential virtues—rationality, honesty, independence, justice, integrity, productiveness, and pride. She saw rationality as the master virtue and the other six virtues as derivative from the primary virtue. Some scholars have pointed out that Rand did not specifically discuss the intellectual virtue of practical wisdom (i.e., prudence). It is likely that she considered practical wisdom as part of rationality. Others have suggested that her version of virtue ethics might be improved by including positive qualities such as benevolence, kindness, generosity, charity, tolerance, and so on in her prescription for moral perfection.

Emotions are an important part of one’s life experience and are relevant to his moral character. A case can be made that many emotions are the products of a person’s judgments of value as integrated by his subconscious mind. Such emotions stem from a person’s values and estimates which, in turn, depend upon his knowledge. They are about personally meaningful values and circumstances. These emotions are directed by one’s chosen values. It follows that a change in one’s values can bring about a change in his emotions. Emotions can encourage or discourage goal-directed actions. Correctly programmed positive emotions can be indicators that we have located objective values. Such emotions both signal and promote a person’s optimal functioning and flourishing. Justified positive emotions are fundamental conditions of human existence. We could say that emotional and psychological well-being is a crucial part of human flourishing.

Happiness occurs to the extent that one leads a flourishing life. We could say that happiness is an emergent effect of living a good life. Happiness has both cognitive and affective dimensions and depends upon the degree to which a person responds realistically, morally, and efficaciously to his life circumstances. Successful people tend to be happy people who continue to intentionally seek new, not-yet-attained goals. There are various degrees of personal growth, development, and happiness. A person can be happy and still strive to be even happier. Happiness is an issue of living a particular type of life—it is not just a case of having positive feelings. However, happiness is related to emotion-laden experiences such as flow and self-esteem.

A person is apt to be in a psychological state of flow when he is engaged in meaningful, self-controlled, and goal-related activities. Flow involves focused immersion in an activity, lack of self-consciousness, and the merging of awareness and action. A man is in the flow state when he is vitally engaged in enjoyable activities that offer him scope.

Self-esteem refers to a person’s legitimate attitude of self-affirmation. Self-esteem is connected to a sense of agency and control of one’s environment. A person with self-esteem tends to be competent, optimistic, and virtuous, and to have self-respect. A person who does not practice the virtues (such as rationality, honesty, justice, and so on) is not likely to possess self-esteem. Virtuous action leads to self-respect and self-esteem.

People should take virtuous actions in alignment with their objective values. A person must use his practical wisdom to examine and judge the context of a situation before freely choosing to exercise virtuous action. Deliberation itself is an action aimed at an end. The final end of the actions of a human being is his own flourishing life. People are capable of taking self-directed, deliberate, reasoned, and planned actions directed by a notion of an ultimate end. Of course, they can choose to act and live in a variety of ways that are not conducive to a flourishing life.

Austrian Economics and Objectivism agree on the significance of the ideas of human action and values. The Austrians explain that a person acts when he prefers the way he thinks things will be if he acts compared to the way he thinks things will be if he fails to act. Austrian Economics is descriptive and deals with the logical analysis of the ability of selected actions (i.e., means) to achieve chosen ends. Whether or not these ends are truly objectively valuable is not the concern of the praxeological economist when he is acting in his capacity as an economist. There is another realm of values that views value in terms of objective values and correct preferences and actions. Ayn Rand’s Objectivism is concerned with this other sphere and thus prescribes what human beings ought to value and act to attain.

Austrian economists contend that values are subjective and Objectivists maintain that values are objective. These claims can be seen as compatible because they are not claims about the same phenomena. These two senses of value are complementary and compatible. The Austrians view actions from the perspective of a neutral examiner of the actions and Objectivists suggest values and actions for an acting human being as a moral agent himself. The Austrian economist does not force his own value judgments on the personal values and actions of the human beings that he is studying. Operating from a different perspective, Objectivists maintain that there are objective values that stem from a man’s relationship to other existents in the world. For the Objectivist, the purpose of ethics is to live a flourishing and happy life by recognizing and responding to the significance of human action.

It is possible for these two schools of thought to be combined into an integrated framework. At a descriptive level, the Austrian idea of demonstrated preference agrees with Ayn Rand’s account of value as something that a person acts to gain and/or keep. Of course, Rand moves from an initial descriptive notion of value to a normative perspective on value that includes the idea that a legitimate or objective value serves one’s life. The second deeper level view of value provides an objective standard to evaluate the use of one’s free will.

Austrian praxeological economics (i.e., the study of human action) has been used to make a value-free case for liberty. This economic science deals with abstract principles and general rules that must be applied if a society is to have optimal production and economic well-being. Misesian praxeology consists of a body of logically deduced, inexorable laws of economics beginning with the axiom that each person acts purposefully.

Although Misesian economists hold that values are subjective and Objectivists argue that values are objective, these claims are not incompatible because they are not really claims about the same things—they exist at different levels or spheres of analysis. The value-subjectivity of the Austrians complements the Randian sense of objectivity. The level of objective values dealing with personal flourishing transcends the level of subjective value preferences.

The value-freedom (or value-neutrality) and value-subjectivity of the Austrians have a different function or purpose than does Objectivism’s emphasis on objective values. On the one hand, the Austrian emphasis is on the value-neutrality of the economist as a scientific observer of a person acting to attain his “subjective” (i.e., personally-estimated) values. On the other hand, the philosophy of Objectivism is concerned with values for an acting individual moral agent himself.

Austrian Economics is an excellent way of looking at methodological economics with respect to the appraisal of means but not of ends. Misesian praxeology therefore must be augmented. Its value-free economics is not sufficient to establish a total case for liberty. A systematic, reality-based ethical system must be discovered to firmly establish the argument for individual liberty. Natural law provides the groundwork for such a theory and both Objectivism and the Aristotelian idea of human flourishing are based on natural-law ideas.

An ethical system must be developed and defended in order to establish the case for a free society. An Aristotelian ethics of naturalism states that moral matters are matters of fact and that morally good conduct is that which enables the individual agent to make the best possible progress toward achieving his self-perfection and happiness. According to Rand, happiness relates to a person’s success as a unique, rational human being possessing free will. We have free choice and the capacity to initiate our own conduct that enhances or hinders our flourishing as human beings.

A human being’s flourishing requires the rational use of his individual human potentialities, including his talents, abilities, and virtues in the pursuit of his freely and rationally chosen values and goals. An action is considered to be proper if it leads to the flourishing of the person performing the action. A person’s flourishing leads to his happiness. Each person is responsible for voluntarily choosing, creating, and entering relationships in civil society that contribute toward his flourishing.

Long ago, Aristotle observed that social life and social cooperation in a community are essential conditions for one’s flourishing. Today, it is generally held that a person’s social networks have strong effects on a person’s well-being. Mediating institutions such as charitable societies, fraternal organizations, churches, clubs, and so on, provide individuals and communities with valuable interaction networks. Most people hold memberships in a number of value-providing associations. It follows that civil society is important to the pursuit and attainment of our individual ends.

Unlike the state, which is based on coercion, civil society is based on voluntary participation. Civil society consists of natural and voluntary associations such as families, private businesses, unions, churches, private schools, clubs, charities, etc. Civil society, a spontaneous order, consists of a network of associations built on the freedom of the individual to associate or not to associate. The voluntary communities and associations of civil society are valuable because human beings need to associate with others in order to flourish and achieve happiness.

One’s personal flourishing requires a life with other people. Sociality is essential to a man’s attempt to live well. Benefaction (i.e., charity) can be viewed as an expression and specific manifestation of one’s capacity for social cooperation.

The interpersonal realm is integral to a well-lived life. We love our friends because we appreciate their potential to advance our well-being. Friendship and love have an egoistic basis in a person’s love for, and pride in, himself. The well-being of a person who is a value to an individual increases the individual’s own ability to flourish and to be happy. The fundamental reason for performing other-regarding actions is to enhance one’s own well-being. Other people’s interests can be viewed as contributive to, or interrelated with, one’s own interests as evidenced in the case of production and free trade. It can be said that a person’s authentic self-interest cannot conflict with the self-interests of other people.

Dr. Edward W. Younkins is Professor of Accountancy at Wheeling Jesuit University. He is the author of Capitalism and Commerce: Conceptual Foundations of Free Enterprise [Lexington Books, 2002], Philosophers of Capitalism: Menger, Mises, Rand, and Beyond [Lexington Books, 2005] (See Mr. Stolyarov’s review of this book.), and Flourishing and Happiness in a Free Society: Toward a Synthesis of Aristotelianism, Austrian Economics, and Ayn Rand’s Objectivism [Rowman & Littlefield Pub Incorporated, 2011] (See Mr. Stolyarov’s review of this book.). Many of Dr. Younkins’s essays can be found online at his web page at www.quebecoislibre.org. You can contact Dr. Younkins at younkins@wju.edu.