After years of resisting the inevitable, Ben Eidelson has finally succumbed to our demands for him to start a blog of his own. Better late than never.
In his inaugural post, Ben considers Obama’s conversation with Joe The Soon To Be Country Music Star in light of Rawls’ veil of ignorance:
Lots of philosophical liberals push the idea that we should endorse whatever social arrangements we would support if we didn’t know who in our society we were going to be. But one concern about these “veil of ignorance” appeals is that they demand an awful lot of empathy. For them to work, those of us who are upper- or middle-class need to be able and willing to abstract from our actual lives and reckon with the possibility that we could have been poor. What’s interesting about Obama’s argument is that it appeals to a similar principle of prospectivity or impartiality, but in a way that’s less demanding. For Obama’s version only calls on us to entertain possibilities we’ve directly experienced: Make policy as if you didn’t know what stage of your life – your own life – you were in. One important limitation of this appeal, though, is that it only works in the context of a society with substantial upward mobility.
As they say on the internets, “Read the whole thing.” Including the comments, which include three Eidelsons and a cast of other characters.
I’ll just add that there’s an interesting study out there arguing that rich people who have moved far up the income scale in their own lives may tend to be more conservative about class issues than their equally rich peers because their own experiences may justify a belief that people as poor as they were could “lift themselves up by their own bootstraps” the same way they did. It can be easier for these Horatio Algers to disregard claims from the poor or their advocates about barriers to moving up the income ladder – even if those barriers were in fact different, or non-existent, in their own rise to success (like me, Ben may have stories from Jewish day school about discussions along the lines of “Jews came here with nothing and we made it, so why don’t Blacks do that too?”). Ange-Marie Hancock, in her book The Politics of Disgust, calls this “false empathy” and discusses how public perceptions and public policy about women on welfare got made based on people’s attempts to put themselves in those women’s shoes without noticing they had no soles. She calls out Senators (particularly women) who supported making moms on welfare track down the fathers of their children for child support as a condition of continued benefits, and didn’t consider the potentially deadly consequences.