Now that Senator Larry Craig of Idaho has resigned as a consequence of the the charge of soliciting gay sex in a public restroom at the Minneapolis Airport, perhaps we have reason to consider the more general question of what constitutes hypocrisy. Craig had been an vocal advocate of “family values,” so his legal and moral predicament obviously lends itself to the charge of hypocrisy.
Hypocrisy rests on pretense; the pretense of advocating one thing and in one’s private affairs acting a different way. Unfortunately, such a strong and inflexible standard makes hypocrites of us all. All of us profess standards we aspire to but that natural human imperfections make impossible to always achieve. If we are all hypocrites, then the term looses meaning. Hypocrisy is consequently a continuum ranging from conventional human frailty to presumptuous pretense.
In the area of public policy, what is often characterized as hypocrisy is an unfair charge. Someone can genuinely advocate one public policy, while arranging one’s own private affairs differently in the context of given law. For example, one could earnestly believe that the tax deductibility of homoe mortgages should be eliminated, while at the same time taking advantage of the existing provisions of the law in one’s own finances and not be a hypocrite. It is possible to be in favor busing of students to achieve racial ntegration and send one’s own kids to private schools and not be a hypocrite. It is possible to be gay, and oppose the agenda of the most vocal gay lobby and not be a hypocrite.
As long as people advocate their positions out of humility they are generally safe from charges of hypocrisy. True hypocrisy enters with when finger-wagging pretension. If one vocally chastises others for any behavior and then gets caught red-handed violating their own strictures, the charge of hypocrisy is appropriate. This why those preachers who self-righteously extort their flocks to good moral behavior and then repeatedly engage in immoral behavior are so easily labeled as hypocrites. That is why those environmentalists who direct people to live their lives frugally yet wallow in conspicuous consumption themselves remain striking hypocrites.
Hypocrisy is a real vice and there are two ways to avoid it: (1) Combine high aspirations for behavior with a humble recognition of personal limitations, or (2) Have to no high moral aspirations one can fail to meet. The former is preferred.
What Sort of Despotism Democracies Have to Fear
Sunday, September 9th, 2007It would be convenient if tyrants would announce their presence with snarly demeanors, black hats, or curly dark mustaches. Unfortunately, tyranny insinuates itself in democracies sweetly wrapped in kindness and genuine good intentions. In order to institute plans for the good of all, certain actions must be circumscribed and other duties compelled for the good of all. De Tocqueville recognized this inherent weakness in democracies. It is just as easy to find oneself ruled by a single tyrant or the tyranny of the majority. Our Founding Fathers hoped that in large democracies it might be less likely that a permanent majority could maintain itself and that competing“factions” would check each other.
One of the most recent examples of this danger of soft despotism came when Democratic presidential candidate John Edwards’s explained his proposed national medical plan. We can thank Edwards for carrying through the logic of his advocacy for socialized medicine. In an effort to keep the cost of his plan lower, Edwards is going to demand preventive care. His program “requires hat everybody be covered. It requires that everybody get preventive care .. .You have to go in and be checked and make sure that you are OK.” Besides requiring that everyone get regular check ups, all woman would require regular mammograms.”
Now such actions may appropriate for reasonable people to decide to do, requiring them under the threat of penalty is intrusive. If one carries out Edwards’s logic to its ultimate conclusion, government could leverage medical care to controls over a larger variety of heretofore personal activities. Controlling diet, exercise routines, risky behavior such as certain sports, some sort of sexual behavior, or decisions when to have children, could all fall into activities liable to regulation by a government desperately trying to hold down costs. Government programs are notoriously inefficient and the more government controls medical care the more greater the need to institute cost controls.
The internal logic of personal liberty is that individuals are free to do whatever they want as long as their actions are private, not affecting others. As soon as we socialize the costs of medicine, there are no private actions. Virtually any activity can affect health costs and are thus legitimate avenues for regulations. As the scope of private action shrinks so does freedom.
What is worse, as De Tocqueville recognized, as individuals cede personal decisions to other authorities, they fall out of the habits of individual autonomy. They begin to look for guidance and direction, rather than chafe against supervision. They transform from robust individuals to a herd of sheep deferential to their shepherd government.
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