Tag Archives: Hypocrisy

Hypocrisy that isn’t

Image result for hypocrisy

Many years back, Megan McArdle wrote that people who want higher taxes can just tax themselves and donate the excess. Their failure do this reveals their hypocrisy, so they should STFU.

That’s silly.

There was another example of this over the weekend. Tomi Lahren,  a conservative internet personality, decries Obamacare to beat the band. It so turns out that the 24 year-old benefits from a central provision of the law (that children can remain on their parents’ health insurance until the age of 26). To some (and to judge by internet trends many) this is some kind of rank hypocrisy:

Tomi Lahren says the Affordable Care Act is a disaster that’s in a death spiral, but that hasn’t stopped her from benefitting from it.

During an interview with comedian Chelsea Handler at Politicon, the controversial 24-year-old conservative commentator trashed Obamacare for 10 minutes before admitting to the crowd that she was, in fact, still on her parents’ health insurance plan.

“Okay, so do you have a health care plan or no?” Handler asked.

“Well, luckily I’m 24, so I am still on my parents’,” Lahren said.

The irony was not lost on the audience, which promptly started to boo, laugh and chant, “Thanks, Obama!”

A law as complex as Obamacare (it was many pages long, remember), affects pretty much everyone. This makes it nearly impossible for one to avoid benefiting (or suffering from) some of its provisions. The fact that Lahren benefits from a provision of it does not make her a hypocrite anymore than the non-volunteering tax payer of Megan McArdle’s imagination.

Indeed, as we’ve probably pointed out before, the practical impossibility of avoiding something is often a condition of laws. If this fact–the fact that you’re subject to thing you disagree with–were disqualifying, it’d be very hard to have disagreements in a democracy at all.

For more on tu quoque arguments, see this post by Scott.

With consistency a great soul has simply nothing to do

There is no question that President Trump has done a 180 on military intervention in the Middle East. You can see the tweet record here.

It is reasonable, I think, to call this hypocrisy or inconsistency. That’s why we have those terms. They’re shorthand for saying, “you have changed your view without signaling any reasons for having done so.” Part of what this evaluation points out, in other words, is that it’s time for reasons. After all, there’s been a change, and we normally expect there to be something to justify the change.

So this is a discussion we ought to have and “hypocrite” or “inconsistent” are terms we need to use.  But that’s just me. Here’s Josh Marshall from TPM.

Donald Trump has said all manner of contradictory things about Syria and unilateral airstrikes. He said Obama shouldn’t attack in 2013 and insisted he needed congressional authorization to do so. Now he is contradicting both points. But whether or not Trump is hypocritical is not a terribly important point at the moment. Whether he’s changed his position isn’t that important. But the rapidity and totality with which he’s done so is important. There are compelling arguments on both sides of the intervention question. But impulsive, reactive, unconsidered actions seldom generate happy results.

Another way to put this is that while I agree it’s silly for the now to focus on calling Trump a hypocrite, the man’s mercurial and inconstant nature makes his manner of coming to the decision as important as the decision itself. That tells us whether he’ll have the same worldview tomorrow, whether this is part of any larger plan. There are arguments for intervention and restraint. But given what we know of Trump, it is highly uncertain that this is part of either approach. It may simply be blowing some stuff up.

Which is another way of saying his hypocrisy raises questions. This is why we have  meta-linguistic terminology. And the important thing about the metalanguage  is that it makes our analytical work easier. We don’t need to build new theories every time we encounter a problem.

The real hypocrites

It’s Saint Patrick’s day. Where I come from, Michigan, it means corned beef and cabbage.  Thank goodness those days are over. Should you suffer a dearth of Irish today, you can watch this video. It will sustain you for a year.

Twitter brings us today’s topic–tu quoque. You can’t get enough of this stuff.

That’s Erick Erickson, a true Christian. Consider the second tweet. It could be one of two thoughts.

First, the (in this case non-Christian) people who allege hypocrisy are not qualified to determine whether Christians are hypocrites are not. They’re not Christians, so they don’t know anything about what Christian dogma entails.

This is clearly false. They could be ex-Christians. Or they could just know what Christian morality requires. You can get this from books nowadays, or even the internet.

A second is that people who are not Christians are so sin-filled that they are morally unqualified to criticize anyone. This also seems wrong, because I can be a sin-filled monster but still recognize inconsistencies.

I suppose in the end there is a confusion about the status of outsiders who criticize you. In one sense, their input isn’t directed at improving your overall view (which they think is generally false). This fact, however, does not disqualify them from having any view about your claims.

Since it’s St.Patrick’s day, let’s close with a tweet-quoque by an Irishman:



Fig 1: hypocrite

As we’ve argued here many times before, not all charges of hypocrisy are logically vicious.  Someone’s hypocrisy might be evidence that her view is too difficult to enact (like Newt Gingrich’s conception of traditional marriage) or, more importantly, that she’s logically incompetent.  Here is an example (from Talking Points Memo):

Rep. Renee Ellmers (R-NC) told a local television station that she would not be deferring her pay during the government shutdown, as some other members have done.

“I need my paycheck. That’s the bottom line,” Ellmers told WTVD in Raleigh, N.C. “I understand that there may be some other members who are deferring their paychecks, and I think that’s admirable. I’m not in that position.”

According to Ellmers’s official website, she was a registered nurse for 21 years before being elected to Congress. Her husband Brent, the website says, is a general surgeon.

Democratic Rep. G.K. Butterfield also told WTVD that he wouldn’t be deferring his pay. “I don’t think there should be a shutdown,” he said. “I didn’t create the shutdown.”

The other federal employees–some of whom continue to work–also need their paychecks.  That you cannot sustain the very thing you advocate is evidence that the thing you advocate is unsustainable.

Not really hypocrisy of the day

Think Progress is accusing Ron Paul of hypocrisy for criticizing social security but taking it (they also suggest that he compared social security to slavery, which he did and didn't:  He did in the "immoral" sense, but not in the "social security is a type of slavery sense):

Paul is, of course, not the only conservative to benefit from government programs that he or she opposes. But his crankish view of the Constitution has brought him to the conclusion that Social Security is altogether unconstitutional, which also hasn’t stopped him from collecting benefits.

Any critic A's criticism of policy x naturally leads critic B of critic A to see whether A is consistent with regard to x.  Since x is government policy, or law, it's very easy to spot alleged inconsistencies.  I'm against, at least I think I am, various tax breaks for people who make over a certain amount of money.  These tax breaks might benefit me.  I'm not a hypocrite for not writing a check to the federal reserve.  I'm a hypocrite if the policy I advocate goes into effect, and I do not abide by it.

People might remember that this is, in essence, the Buffett criticism (we talked about it here and here and here and here): if you like taxes so much, pay voluntarily.  Such criticism was bad then, and it's bad now.

It's bad in part because it would make it practically very difficult to criticize laws and policies without engaging in civil disobedience of one form or another.

It’s not hypocrisy if you don’t like it

Word has it that Paul Ryan, the respondent to the SOTU address, is a major fan of hack philosopher and confuser of undergraduates Ayn Rand such that he distributes copies of her works to staffers and credits her work with his desire to go into public service.

With Ryan and Rand Paul and everything, Ayn Rand, the original, has undergone somewhat of a renaissance lately.  This is really sad, as there seriously have to be more worthy versions of libertarianism on which to base one’s opposition to Obama’s extremely socialist agenda.

With renewed interest there will naturally be renewed scrutiny (and reawkened revulsion).  Along these lines someone has discovered (or made up I’m not sure which) that Ayn Rand and her husband received Social Security benefits.  This is supposed to be some kind of hilarious contradiction.  It’s not really.  You pay in to SS and get money out.  That’s the way it works.  You’re entitled to it because it’s yours.  They even keep track of it.  Now some might get more than they pay in, and whether Rand did is open and somewhat uninteresting question, but that’s another matter.

What is hilarious, I think, is what issues forth by way of justification for participation in public benefits.  Via someone’s attempt to support Rand’s view, here’s what she had to say about public scholarships (which has to be on the minds of all of those young Randians who get them, who attend public colleges, etc.):

A different principle and different considerations are involved in the case of public (i.e., governmental) scholarships. The right to accept them rests on the right of the victims to the property (or some part of it) which was taken from them by force.

The recipient of a public scholarship is morally justified only so long as he regards it as restitution and opposes all forms of welfare statism. Those who advocate public scholarships, have no right to them; those who oppose them, have. If this sounds like a paradox, the fault lies in the moral contradictions of welfare statism, not in its victims.

Since there is no such thing as the right of some men to vote away the rights of others, and no such thing as the right of the government to seize the property of some men for the unearned benefit of others—the advocates and supporters of the welfare state are morally guilty of robbing their opponents, and the fact that the robbery is legalized makes it morally worse, not better. The victims do not have to add self-inflicted martyrdom to the injury done to them by others; they do not have to let the looters profit doubly, by letting them distribute the money exclusively to the parasites who clamored for it. Whenever the welfare-state laws offer them some small restitution, the victims should take it . . . .

Again, in the case of Social Security (and medicare) this makes sense (though it remains a ridiculous justification–there is no way an average elderly person could possibly pay the private cost of medical insurance or health care nowadays)–but in the case of money simply gifted to you (or provided you in the form of deeply subsidized federal loans) it doesn’t.  Being morally opposed to receiving others’ stolen money, yet taking it anyway, thinking your moral opposition to it absolves you of hypocrisy makes you a double hypocrite: you’re a hypocrite for violating your own principles and you’re a hypocrite for thinking your moral opposition to an action you engage in and profit from makes you not a hypocrite.