How does Bhutan beckon?

‘Bold Bhutan Beckons’, by Tim Fischer and Tshering Tashi, was first published in 2009. I almost bought a copy then. I had just written a review article about Bhutan’s gross national happiness (GNH) objective and was naturally interested in Tim Fischer’s views on Bhutan – since he is a fellow Australian and former leader of the National Party. Anyhow, the moment passed and I didn’t think again of buying the book until a couple of weeks ago when I had it in my hand in a bookshop in Thimphu. As soon as I flipped through the pages I knew that I had to read it.

In his introduction, Tim Fischer mentions that when he and his friend Tshering Tashi (a businessman and writer who lives in Thimphu) were talking about joint authorship of this book, someone warned him that joint book writing was ‘possibly a guaranteed way to spoil a friendship’. That might have been good advice, but the way Tim and Tshering have written the book seems to have been designed to reduce the potential for conflict. Rather than attempting to write jointly, they have each made separate contributions to the book and have told readers who wrote each chapter.

One of the highlights of the book, in my view, is the discussion of Zhabdrung Ngawang Namgyal, whom Tshering describes as the founder and conscience of Bhutan. Tim tells the story of how two Jesuits visited Bhutan in 1627, when Zhabdrung was a young king. Zhabdrung offered them hospitality and apparently allowed them to attempt to convert local people to Christianity. Zhabdrung might have been confident that the Jesuit’s proselytising efforts would be unsuccessful, but he also claimed to be respectful of individual liberty in other contexts. Tshering notes that many times the king told his lamas that ‘though they are most submissive, everyone is his own master to do what he likes’ (p 25). It is not clear from the book, however, whether Zhabdrung’s acknowledgement that everyone is his own master extended to their use of what he described as ‘the evil, stinking, poisonous weed named tobacco’ (p 29).

Zhabdrung stressed the virtues of perseverance and self-discipline. He quoted his teacher who said: ‘If you do not work hard you will not find sweet food. If you do not know the taste of suffering, you will not know the taste of happiness’. Zhabdrung’s achievements include the building of seven dzongs (combining the functions of fortresses and monasteries) built in strategic locations in different parts of the country. The first was built in 1629 at Simtokha, about 5 km south of Thimphu (the capital city) on the road to Paro and Phuentsholing. The photo below was taken from the road from Thimphu to Punakha.

The Punakha dzong, shown in my last post, was also built by Zhabdrung.

Another highlight of the book is Tim Fischer’s discussion of road-building in Bhutan in the 1960s. While we were being driven along the relatively good road from the international airport at Paro to Thimphu, my fellow passengers were discussing the fact that Bhutan was virtually closed to the outside world before the major road construction effort that occurred about 50 years ago. The idea that road construction in Bhutan began only when I was in my final years at school resonated much more strongly a few days later, however, when I was being driven over the narrow, winding mountain road from Thimphu to Punakha. This road barely copes with the amount of traffic using it, but I was impressed with the regard to safety of most of the drivers and with the signaling system that drivers use to let following vehicles know that it is safe to pass. (The left indicator means that it is safe and the right indicator means that it is unsafe. Vehicles drive on the left hand side of the road.)

Since I have already distracted myself away from reviewing the book, this might be an appropriate opportunity to present some photos I took on the road from Thimphu to Punakha.

This is my guide, Nado Richen, who was most helpful. After my return to Australia, Nado emailed a fact sheet to me to ensure that I understood what he had been saying. Nado was concerned that his command of English was not strong enough to answer some of my questions.

Bhutan is very keen on use of hydro power - and not just for electricity generation. This photo shows a water-powered prayer wheel.

These are the Druk Wangyal Chortens -108 stupas at Dochula pass (3050m) a popular place, with panoramic views. Stupas are spiritual monuments offering observers a direct experience of inherent wakefulness and dignity.These stupas were built by the eldest Queen Mother, Her Majesty Ashi Dorji Wangmo Wangchuk, in honor of soldiers who fought in the 2003 low-intensity border conflict to expel Indian militants. The Indian militants had been threatening Bhutanese sovereignty by using camps in Bhutan as a base to pursue their revolutionary aims in India. Tshering Tashi wrote a chapter discussing the conflict in ‘Bold Bhutan Beckons’.

Prayer flags at a lake in the Royal Botanical Park at Lamperi.

This truck is typical of those passed on the road from Thimphu to Punakha. The prayer wheel in Nado’s car is shown in the foreground and is reflected in the windscreen.

Some cows on the road near Punakha.

Rice fields near Punakha.

Now, where was I before I interrupted myself? I was writing about Tim Fischer’s account of road building in Bhutan in the 1960s. Tim was helped in writing this story by his discussions with Hardy Pradhan, an Australian engineer who worked on the first roads in Bhutan. The roads were built with the help of Indian expertise but the labour involved was largely a national effort by Bhutanese people. All Bhutanese were apparently expected to work on the project for 33 days.

Another highlight of the book, for me, was Tshering’s account of his meeting with Tsham Penjor, whom he describes as the great hermit. I know little about hermits, but some aspects of the story did not surprise me. I had expected that any person who had spent most of his life in solitary meditation would have little attachment to material things. The part of the story that surprised me is that despite his solitary life, Tsham is apparently a warm, hospitable and happy person.

Tshering argues that the pursuit of materialism and the desire to be admired respected and noticed brings with it a great deal of uncertainty. He suggests that ‘it is in the simplicity of people like Tsham Penjor that the truth and greatness really live’. Through the example of his life Tsham ‘reminds us that the mountains have the power to liberate humans from this uncertainty’ (p 78).

Is that why Bhutan beckons? Is it the challenge to spend more time on our mountains – geographical or metaphorical - aiming to live in harmony with nature and our neighbours and to seek goodness and enlightenment? That seems to me to be an important part of the story. Tim Fischer has another important part of the story in his suggestion that Bhutan acts as a magnet because its culture, customs and traditions survive to this day in a careful blend with modernity (p 19). For me, the main attraction is that the Bhutanese people are taking charge of the blending process themselves, individually and collectively, with the aim of building a happier society.

Postscript 1:

In thanking me for this review, Tshering Tashi has reminded me that Bhutan may also be the last bastian for many endangered animals. He has written about this in the book. He has also written an article in Kuensel about the blue bear, which is believed to be extinct.

Postscript 2:

I neglected to mention that my main reason for visiting Bhutan was to attend a conference on 'Happiness and Economic Development'. Some of the conference presentations are now available on this site.

How should a libertarian view the pursuit of happiness in Bhutan?

I was pondering this question last week on my first visit to Bhutan. Some readers may wonder why anyone who loves liberty would actually need to ponder this question. It is obvious that such a person could not support a law requiring citizens to wear national dress, particularly when this law means that ethnic minorities with a different cultural heritage are expected to wear the traditional attire of the majority of the population. Nor could anyone who loves liberty support a law specifying that any person found with more than the permissible quantity of tobacco products for personal consumption ‘shall be guilty of the offense for smuggling’.

My pondering has focused on the issue of whether such restrictions of liberty are central to Bhutan’s Gross National Happiness (GNH) objective. My conclusion is that I don’t think they are. While GNH seems to be mentioned whenever the government does anything in Bhutan, restrictions of liberty seem to me to be more appropriately attributed to the historical legacy of isolation from the rest of the world, the reasons that the Druk majority have had to fear that they might lose their cultural identity and political independence, and the history of paternalistic government that is greatly respected by a high proportion of the people (and which has generally deserved that respect).

It seems to me that attributing restrictions of liberty in Bhutan to GNH would be as silly as attributing the recent riots in Britain to its Westminster system of government, or the existence of a relatively high prison population in the US to the ideals expressed in its Declaration of Independence. Principles deserve to be considered on their merits, even though the claims to moral leadership of the countries that espouse those principles are often impaired to some extent by bad policies and policy outcomes.

The following remarks of the current king of Bhutan, his majesty Jigme Khesar Namgyel Wangchuck, seem relevant in this context:

‘GNH acts as our National Conscience guiding us towards making wise decisions for a better future. It ensures that no matter what our nation may seek to achieve, the human dimension, the individual’s place in the nation, is never forgotten. It is a constant reminder that we must strive for a caring leadership so that as the world and country changes, as our nation’s goals change, our foremost priority will always remain the happiness and wellbeing of our people – including the generations to come after us’.

The GNH concept originated in the early 1970s in a remark by the former king that ‘Gross National Happiness is more important than Gross National Product’. Systematic efforts have been made over the last decade or so to specify the objective clearly, to measure GNH and to incorporate relevant criteria in government decision-making.

The central idea behind Bhutan’s GNH objective is to integrate environmental conservation, promotion of cultural activities and good governance with economic growth and modernization. This idea has gained considerable international support. The UN General Assembly recently adopted by acclamation a resolution sponsored by Bhutan inviting countries ‘to pursue the elaboration of additional measures that better capture the importance of the pursuit of happiness and well-being in development with a view to guiding their public policies’. Bhutan has been invited to convene a panel discussion on the theme of happiness and well-being during the Assembly’s next session, which begins in September.

While offering its view of the pursuit of happiness to the rest of the world, the government of Bhutan does not claim to have resolved all the problems of economic development and social change. For example, public literature about GNH acknowledges that Bhutan faces problems associated with rural-urban migration, youth alienation and substance abuse.

One possible area of concern about pursuit of GNH is whether attempts to integrate environmental and cultural concerns with economic development will reduce economic freedom and constrain economic opportunities available to Bhutanese people. I’m not sure how restrictive the project approval processes might be, but it seems to involve a weighing up of the good and bad effects of individual projects. This approach seems to me to have potential to enable approval of a larger number of good projects than would the process in Australia of requiring projects to jump a series of environmental and/or social impact hurdles imposed by different levels of government. The inclusion of a good governance criterion should also help to ensure that projects are not held up by corrupt officials or narrowly focused interest groups.

Although the Heritage Foundation’s index suggests that Bhutan has a relatively low level of economic freedom (a ranking of 103 among the 179 countries ranked) it is not clear that its ranking is adversely affected by the pursuit of GNH. Bhutan’s economic freedom ranking is considerably higher than that of neighbouring countries such as India (124), China (135) and Nepal (146) whose governments do not have GNH as an explicit objective. I don’t see why pursuit of GNH in Bhutan would not be consistent with greater economic freedom than at present.

I thoroughly enjoyed my visit to Bhutan. I think it would be hard for anyone to visit the country without ending up with a great deal of respect for the peaceful people who inhabit this country. The people are so kind that the dogs even seem to feel safe sleeping on the roads. I don’t like the paternalistic restrictions on liberty in Bhutan but I think that there is a fair chance that the government will decide, before long, that such policies are actually inimical to individual flourishing and to GNH.

Do all well-being indicators tell similar stories at a regional level?

I have previously noted that there is a tendency for many different well-being indicators to tell similar stories in international comparisons. The most obvious reason for this is that well-being is related to socio-economic circumstances. People who live in countries with relatively high average incomes could be expected to have good housing, better health outcomes, greater life satisfaction etc.


It would seem reasonable to expect a similar pattern at a regional level within countries. Regions that have a high rating on an indicator, such as subjective well-being, might also be expected to have a fairly high rating on a range of factors that are known to be related to well-being.

There is an excellent facility in Victoria (Australia) to test whether this is the case. The site, known as Community Indicators Victoria, enables visitors to look at relationships between a large number of variables across local government areas (LGAs). I used the double data map facility to examine the relationship between subjective well-being (SWB) and a range of variables that I thought might reasonably be expected to be correlated with SWB. The SWB measure used is the Australian Unity Wellbeing Index combines satisfaction with life as a whole and satisfaction with various domains of life (standard of living, health, achievements in life, community connection, personal relationships, safety and future security).

The relationship with some relevant variables was strongly positive, as I had expected. The LGAs with higher average SWB also tend to have higher ratings in terms of: satisfaction with being part of the community, social support (ability to get help from friends), citizen engagement (e.g. attending town meetings, writing to politicians), safety (e.g. feeling safe walking in the local area at night) and volunteering.

However, the relationship with some other relevant variables was negative. These included household income (Census data), food security, satisfaction with work-life balance and acceptance of diverse cultures.

The explanation seems to lie mainly in differences between rural LGAs and those in Melbourne or close to it. The LGAs with highest average SWB tend to be rural. There seems to be an association between high average SWB and the relatively strong community networks in the rural LGAs. The variables for which a negative relationship was observed, such as household income, tend to have higher values in Melbourne and in LGAs close to Melbourne.

When I was growing up in country Victoria the people where I lived used to say that Melbourne might be a nice place to visit, but they wouldn’t want to live there. They were smiling but they weren't joking. People who live in rural area seem to be highly satisfied with their lifestyles. Perhaps an ideal lifestyle can only be obtained by earning a big-city income and living in the country.

A report prepared a few years ago by Bob Cummins et al, looking at SWB by statistical sub-division (SSD) over Australia as a whole, indicates that the SSDs with the highest levels of subjective wellbeing were all rural and those with the lowest subjective wellbeing were all inner-city. The authors noted that subjective wellbeing is generally lower in cities with more than 40,000 inhabitants and that the most important domain driving this is connection to community.

Is the incidence of depression higher where a high proportion of the population are 'suffering'?

Before being willing to guess the answer to that question I expect most readers would want to know how I define suffering. For the purposes of this exercise, I am using the definition of suffering adopted by the Gallup World Poll. Gallup classifies respondents as "thriving," "struggling," or "suffering," according to how they rate their current and future lives on a ladder scale, based on the Cantril Self-Anchoring Striving Scale, where the bottom rating is ‘the worst possible life’ and the top rating is ‘the best possible life’. Respondents are classified as suffering if they have poor ratings of their current life situation (4/10 and below) and negative views of the next five years (4/10 and below). They are more likely to report lacking the basics of food and shelter, more likely to have physical pain, a lot of stress, worry, sadness, and anger. They have less access to health insurance and care, and more than double the disease burden, in comparison to "thriving" respondents.


So, do you think the incidence of depression is likely to be higher in countries where a high proportion of people are suffering? By now, you are probably thinking that must be a trick question. Given the way Gallup defines suffering, surely it must be reasonable to expect the incidence of depression to be higher in countries with relatively high levels of suffering.

However, that doesn’t seem to be so when the Gallup data are compared with the results of a recent study of the incidence of depression in 18 countries. The study, by Evelyn Bromet (and 21 co-authors) recently published in BMC Medicine involved face to face interviews of over 89,000 adults using the WHO’s Composite International Diagnostic Interview. I don’t know what that means exactly, but it sounds impressive. This looks like a reliable study.

The authors report that the incidence of major depressive episodes (MDE) was greater on average in the higher income countries than in the low-to- middle income countries included in their study. That is what attracted my attention initially and the reason why I thought it might be interesting to plot the incidence of MDE against Gallup estimates of the percentage of populations who are suffering, as shown below.

The chart doesn’t seem to show any evidence of a positive relationship between prevalence of MDE in the last 12 months and the percentage suffering. Similarly, a graph plotting lifetime prevalence of MDE against the percentage suffering showed no obvious positive relationship.

The data depicted in the chart suggest there is no simple relationship between income levels and prevalence of MDE. For example, the prevalence of MDE seems to be relatively high in the United States and relatively low in Japan, Germany and Italy.

The findings of the study reveal several things about depression that I was not previously aware of. The incidence of MDE among women is, on average, about twice that for men. The average age of onset is the mid-20’s. The strongest demographic correlate in high-income countries was being separated from a partner, whereas in low-to-middle income countries it was being divorced or widowed.

Depression is obviously related to emotional well-being, but the links seem to be complex. For example, I don’t know how to relate data suggesting that only 2 percent of the population in Brazil are suffering with data suggesting that about 10 percent had a major depressive episode in the last 12 months. Over the last few years I have gained some understanding of correlates of well-being, but that doesn't seem to help much in understanding the incidence of depression.

Postscript 1
Cameron Lau of International Business Times talks about the depression study here. However, seems to have his facts twisted when he claims that depression rates in rich countries far outpace those in poor countries.

Postscript 2
I have just remembered a recent study by John Helliwell and Shun Wang that sheds considerable light on the incidence of depression in different countries. These authors have been able to explain 58% of the variance of 117 average suicide rates drawn from different years in 50 countries around the world using only four key variables: social trust, membership in community organizations, strength of religious belief, and the divorce rate. They comment: ‘The first three variables act to reduce suicide, while higher divorce rates are associated with higher suicide rates. The effects of social trust are large and statistically significant. Moving 10% of the population from generally untrusting to generally trusting, a shift of … less than one standard deviation for the sample data, would be predicted to lead to a … drop in the suicide rate, more than 10% of its average value’ (‘Trust and Wellbeing’, IJW, 2011, p. 50).

Data from World Values Surveys for 2005-6 indicate that the percentage of the population who think that most people try to take advantage of them (ratings of 1 to 4 on a ten point scale) is much higher in Brazil and the Ukraine (shown to have a high incidence of depression in the above chart) than in Japan, Germany and Italy (which have a relatively low incidence of depression).

However, lack of trust does not seem to explain the relatively high incidence of depression in the United States, where the percentage of the population who think that most people try to take advantage of them is about the same as in Japan, Italy and Germany.

Do Australian political leaders lack vision?

I ended my last post asking why the major political parties in Australia seem to be finding it more difficult to promote sensible policies. One possible explanation I hear quite frequently is that our political leaders lack vision. The argument seems to be that the policies of the major parties are too easily blown around by powerful interest groups because the leaders are no longer anchored to a set of values that their parties stand for.


The argument is expressed most often about the prime minister. I often hear people ask: Who is the true Julia? What does she really believe in? What does stand for? (A recent example is in the remarks by Paul Gardner here.)

I am not about to become an apologist for the prime minister, but it seems to me that those questions are unfair. Julia Gillard tells an authentic story about her origins, the use she made of the educational opportunities available to her and the values she holds relating to opportunity and responsibility. Why can’t more people accept that she means what she says when she argues that ‘Labor's modern mission’ is ‘to spread opportunity with a matching sense of responsibility’?

One of Gillard’s problems is that her espousal of opportunity and responsibility seems vague and out of kilter with the leftist views she is known to have held in the past. Some people might feel that she is using the language of opportunity and security as a cover for statism and wealth redistribution.

The leader of the opposition, Tony Abbott, has a somewhat different problem stemming from his background. Abbott makes no secret of the fact that in his youth he was strongly influenced by Bob Santamaria, a catholic political ideologue, who was a particularly divisive figure in Australian politics. The problem that poses for Abbott is that some people think the values he has espoused are a cover for paternalistic conservatism.

So, what values has Abbott espoused? In his book, ‘Battlelines’, Abbott poses the question: “How can Australians, individually and collectively come closer to being their ‘best selves’ and what can the Liberal Party do to bring this about?” (p79). That question seems to me to imply a strong set of values relating to individual aspirations. The doubts that some people have about Abbott stem from the possibility that he may be inclined to impose a social conservative’s view of what it means to be ‘one’s best self’ rather than respecting the rights of every individual to live according to their own views of what it means to be ‘one’s best self’.

It seems to me that the claim that our political leaders lack vision is garbage. The values that Gillard and Abbott currently espouse deserve to be recognized and considered on their merits, even if there are be grounds for suspicion that both are still influenced by their respective ideological histories.

There should be more focus on the similarities and differences between the values that Gillard and Abbott espouse . It seems to me that Gillard’s ‘opportunity and responsibility’ is closely allied to allowing and helping people to come closer to being their ‘best selves’. The difference is that Gillard puts more emphasis on spreading opportunity while Abbott would probably put more emphasis on encouraging greater productivity and individual excellence. There is still potential for the major parties to compete for votes on the basis of their emphasis of different values even though the old political divide based on attitudes toward the role of the state have greatly diminished.

So, if lack of vision is not the problem, what is? The prime minister has failed to ensure that ‘opportunity and responsibility’ are reflected in policy development outside of education and social welfare. For example, the national broadband network seems to be as much about reducing opportunity for people in the big cities, by restricting competition, as it is about expanding opportunities for people in regional areas. Health policy seems to be more about attempting to reduce risk factors through greater government regulation, rather than encouraging individuals to take greater responsibility for their own health.

The leader of the opposition has adopted a small target strategy. Rather than promoting new policies to encourage greater productivity, he continues to recite the mantra he took to the last election about ending the waste, repaying debt, stopping the new taxes and stopping the boats.

What are the incentives for politicians to adopt small target strategies? What role does the media play in this? Why don’t journalists do more to hold political leaders to account for lack of consistency between their high ideals and the policies they adopt? Is there anything that ordinary people can do to raise the level of political debate in this country?

Postscript:
Jim Belshaw - an historian, economist, management consultant and blogger - has suggested in a comment below that there is a lack of good policy ideas and that people like me (and himself) have something to answer for in that regard. Jim has also posted a more extensive comment on his blog.

Should politicians be required to meet competency standards?

‘Until philosophers are kings, or the kings and princes of this world have the spirit and power of philosophy, and political greatness and wisdom meet in one, and those commoner natures who pursue either to the exclusion of the other are compelled to stand aside, cities will never have rest from their evils’ – Plato, ‘The Republic’.

Plato proposed that the philosophers and warriors who are guardians of his ideal state should live in poverty. I can see some merit in that idea. I find it difficult, however, to see much merit in the breeding program that Plato suggested for producing guardians. Plato suggested that individuals should be deceived into thinking that they were participating in a lottery for the selection of their partners, but the lottery would be rigged by a breeding committee in an attempt to produce the best offspring.

If those are the serious proposals of a great philosopher, then it seems to me we might have reason to be concerned about the quality of public policy that philosopher kings might seek to implement. The great philosopher sets out to devise a system that would ensure that we are not governed by numpties and ends up, unwittingly, demonstrating what life might be like if we were governed by numpties. (I am indebted to Shona for introducing me to the word, ‘numpty’. According to one online dictionary, a numpty is a person ‘who, sometimes unwittingly, by speech or action demonstrates a lack of knowledge or misconception of a particular subject or situation to the amusement of others’. Others dictionaries that are less inclined to mince words suggest that a ‘numpty’ is a fool. Either way, it is probably a good idea for Australians to know what a numpty is before visiting the UK.)

There seems to me to be a lot more merit in the suggestion that politicians should be required to meet minimum competency standards than in the idea of breeding philosopher kings. This suggestion has arisen as a result of a discussion I have been having with Shona about political institutions. (Our discussion of politics began in a recent post.)

As a discussion starter, Shona suggests that politicians should be required to have a Master of Politics – something like an MBA for politicians. The degree would include practical work and be politically unbiased. It would cover a range of topics including political science, debating and language skills, law, economics and presentation. Shona noted that there could be a problem in ensuring that all politicians earn their MP degrees from reputable academic institutions. It would be necessary to find a way to stop some of them from just purchasing a degree on the internet.

When asked why she included presentation in her proposed course, Shona explained as follows:

‘Interestingly, I have just read and reviewed a large number of technical reports as part of my work. What infuriates me in doing so is the poor presentation, continual mistakes and many inconsistencies. Remind you of anything? I get angry with myself as a woman, looking at Julia Gillard and being distracted by a jacket too tight, poor make-up or dodgy hair, as opposed to focusing on what she has to say. When men do this it makes me very very angry. But I also notice the nose hairs, bad mannerisms and appalling body language of her male counterparts – so I’m not just judging the women. Presentation matters. Bad presentation distracts the reader/listener from the content/message. People would be more inclined to listen to what politicians have to say if they shine their shoes and clip their nose hair.’

In order to provide an example of how Australian politicians could present themselves in order to distract people from what they are saying it seems appropriate at this point to link to an interview of Sir Les Patterson.

The concern I have with the development of some kind of formal qualification for politicians is that it might tend to reinforce problems stemming from the similar backgrounds of many politicians. These days many seem to come from political families, study law at university and become party apparatchiks before standing for election. Mark Latham raised a related question in a recent article: ‘how can the Labor Party, having professionalised its ranks in the 1980s now look so unprofessional in office?’(‘A party without a point’, AFR, 30 June).

By coincidence, I am currently reading Vernon Smith’s book, ‘Rationality in Economics’, which has a useful discussion about wisdom of crowds and the characteristics of groups that enable good information aggregation. Smith (citing Suroweicki) suggests that four characteristics of groups enable good information aggregation outcomes: diversity, independence, decentralization and an aggregation principle to process private knowledge and yield group outcomes.

Does that mean that candidates for election should all do different work placements for a year – for example, as police, teachers, child care workers, hospital staff or garbage collectors? I am not confident that would produce better outcomes.

Mark Latham suggests, in the article mentioned above, that the Labor Party’s problems stem from a collapse of its policy-making culture. A particular problem for Labor has been the narrowing of the political divide following the end of the Cold War. Another contributing factor he mentions – the recent tendency for reformist ideas to be seen as an electoral liability – has inflicted both sides of politics.

So, that leaves me wondering whether competency of politicians is a fundamental problem in Australia. The basics of the system seem to me to be OK. Voters choose on the basis of criteria that are important to them. Political parties have strong incentives to find candidates who are acceptable to voters. The system should be able to weed out politicians who do not meet minimum competency standards.

Yet it would be hard to claim that in our political system everything is for the best in the best of all possible worlds. What is the problem with Australian politics? Why are the major parties finding it more difficult to promote sensible policies?

Postscript:
The web page I have linked to claims that the interviewer of Sir Les Patterson was Clive James. The interviewer was certainly not Clive James, whose web page can be found here.
Shona tells me that the interviewer was Clive Anderson. He is indentified as Clive Anderson in the description of the relevant video here.

Is the 'great big new carbon tax' a good idea?

I am using that emotive description of the new tax because I have previously suggested on this blog that a great big new carbon tax might not be a bad idea if it replaced other taxes that are having adverse effects on economic incentives. So, how good is the carbon tax package announced by the prime minister yesterday?


The first point that needs to be recognized in assessing the package is that it only makes sense if it is viewed as a signalling exercise. By itself this package will have a small impact on carbon dioxide emissions in Australia, a tiny impact on the world-wide emissions and an almost negligible impact on the stock of global emissions and global climate. Its impact depends almost entirely on the extent to which it may help to encourage people in other countries to take similar action to reduce their carbon dioxide emissions. If there is sufficient action by other countries more investors may come to expect that development of more efficient alternative technologies is likely to become a profitable venture.

The incentives that the tax provides for development of more efficient alternative technologies are the critical factor in whole exercise. If the world community ever gets serious about making substantial reductions in global emissions, the economic cost will be massive unless low-cost technologies are developed for energy generation and/ or removal of carbon dioxide from the atmosphere. Unfortunately, the proposed tax is unlikely to induce many people to rush into investing in development of new technology.

The tax cannot credibly be claimed to be anything other than a modest step by a small country. The longer term promises about the extent of reductions in emissions that are aimed for have little credibility. At best, the proposed carbon tax provides a weak signal of Australia’s willingness to participate in global action to reduce greenhouse gas emissions. The signal would be stronger if there was bipartisan support for the tax – but even if it is introduced and remains in place it will not amount to much in a global context.

Why don’t we hear the government arguing that ordinary people should be prepared suffer some pain in order to save the world from a climate disaster? The government is not talking about pain. It seems to have reasoned that since it will be obvious to almost everyone that the contribution of the tax to saving the world will be extremely modest and contingent on similar action by other countries, the tax can only be justified to Labor’s traditional voters if they suffer no pain. The package is being sold to the government’s traditional supporters as a redistribution measure that will actually improve their lot at the expense of the big polluters. And it is all being done in the name of ‘tax reform’!

Could anyone object to a new tax being used to fund reforms that will make the overall tax system more efficient? I imagine that such a proposal would have widespread support. The question that must be asked, however, is whether the proposed increase in the tax-free threshold should be viewed as a reform.

My concern is that the proposed tax relief will do very little to improve the work incentives faced by people with low incomes because it will leave effective marginal tax rates largely unchanged. The government has missed an opportunity to undertake some meaningful tax reform that might raise productivity. If this carbon tax package can be sold as economic reform, then the meaning of economic reform has changed beyond recognition and new words will have to be found to describe policy actions that will raise productivity.

Postscript:
In proposing to raise the tax threshold the government can claim to have followed a recommendation of the Henry review.
However, there is a strong case that greater tapering of welfare benefits would be a better way to tackle poverty traps.The relative merits of increases in the tax free threshold and greater tapering of welfare benefits as means of reducing poverty traps was discussed by David Ingles in a paper for the Australia Institute last year. Ingles suggested:  'In general, the recommendations of the Henry Tax Review are a slight improvement on the current situation but they do not address really fundamental issues and lack a coherent underlying rationale'.
In my view, Ingless goes too far in suggesting that the recommendations of the Henry review lack a coherent underlying rationale, but I can't see a coherent rationale in the way the government is cherry picking the recommendations of that review.

Why not think up a new political system?

Shona has a suggestion for a new project for me. Regular readers of this blog will remember Shona as the person who wrote some guest posts about volunteering. Shona suggests that I should invent a new political system.


This is what Shona wrote:

I just had my meeting with our local MP. Actually, Bruce was a ‘no show’ so he asked his minion to talk to me. I wouldn’t have minded talking to the minion if that is what Bruce had asked me to do originally. I was surprised that Bruce had asked me to talk, although I did write a very long email to him a few months ago. The appointment was set up 5 or 6 weeks ago and clearly his schedule has been overrun with his new responsibilities.


Bruce’s new responsibilities involve looking at social policy. His focus is on social issues that have become institutionalized (with groups representing them) and not the broader picture. That is a big mistake in my opinion.


In my discussion with said minion, I suggested that it didn’t matter what party was in power, we have people who don’t know anything about a subject leading policy. And there is no long term strategic thinking.


It makes me wonder whether this political system we have ever satisfies anyone. Are there any good examples of political systems anywhere in the world? Our political system is based on the British system which is hundreds of years old. If we were to start from scratch, what sort of system would we establish? It also strikes me as very bizarre that a head of a government agency has to be qualified to do that job, but a politician who directs and takes responsibility for the agency doesn’t have to have any qualifications! Shouldn’t there be some sort of competency system for politicians?


I am appalled by current politics. I don’t want to be forced to choose between existing political parties or leaders. Maybe you could invent a new political system from scratch for discussion – a system to perpetuate our happiness, and then perhaps compare it with what we have now. You could write thoughts on everything from competency criteria for politicians to voting systems. We could come up for a great name for it - the Winton System rather than the Westminster?

My immediate response was to start thinking up reasons why it is not a good idea to start from scratch in thinking about what kind of political system we should have. I don’t think it is possible for anyone (not even me) to understand how some political system that they thought up from scratch would work in practice. It is difficult to predict how politicians, judges, the media, interest groups and the public might respond to the incentives we might seek to incorporate in a new system until we actually see how they respond. Many people may tend to be less self-interested in their role as citizens than in normal market behaviour, but few are angelic. It is probably much easier to predict how people would respond to changes to a system in which norms of behaviour have already been established.

The suggestion of looking around the world to borrow ideas that work is sensible. I understand that is what the Americans did when they had the opportunity to start from scratch to invent a new political system. Australians did the same thing in developing a new constitution at the time of federation.

My starting point in thinking about political reform is to acknowledge that the Westminster system has one very good feature – it usually enables governments to be held accountable for their actions and to be voted out of office if they become unpopular. I think some of the argy-bargy that many people dislike about politics is an inevitable result of the role of the opposition and media in holding governments accountable. But the system does not reward politicians who are seen to offer unfair criticism. Politicians run the risk of losing votes if they are seen to be excessively negative or unnecessarily destructive

Added to the normal argy-bargy, some of the bad odour associated with federal politics in Australia at the moment seems to me to stem from the unusual situation in which we find ourselves. It is difficult for voters to hold the government accountable for the policies it is adopting because there was no clear winner after the last election. That means that the policies that the government has been implementing are the result of negotiations with minor parties and independents, rather than policies that it took to the people at the last election, or even policies that it can honestly claim to be in the interests of the community as a whole.

My next point is that in thinking about political reform we need to recognize that politics has inherent limitations as a way of getting things done. A lot of the disappointment about outcomes in a wide range of areas seems to me to stem from attempts to achieve things through the political process that would be better left to the private sector or voluntary co-operation. Why take money from people in order to provide them with services when they could obtain better value for money by buying them privately? The only answer that makes any sense is to make the distribution of services fairer – but governments do not need to be involved in actual provision of services in order to do that. As far as I can see there is no more reason to think that governments would be good at running schools or hospitals than farms, shopping malls or chook raffles.

A major problem inherent in politics as a way of getting anything done is that it involves giving some people the power to push other people around. People don’t mind when the pushing is obviously justified. There are not many people who mind being required to obey laws to respect lives and property of others, or being required to pay taxes to defend the country against potential foreign aggression. Politics becomes particularly objectionable when people get pushed around in order to provide benefits for some group that happens to be politically powerful.

In order to enjoy politics you have to either enjoy pushing other people around or enjoy pushing back. I think our main priority should be to contain politics to those aspects of life where it is actually necessary – so the pushing and shoving doesn’t intrude into aspects of life where it is unnecessary.

So, rather than start with a blank piece of paper I think it is probably better to look at the political system we have and to consider how it could be improved. The competency of politicians might be a good question to consider first. Should politicians be required to meet competency standards?

Does economic growth help people to thrive?

Yes! The proportion of people who are thriving tends to be higher in countries that have experienced greatest economic growth over the longer term. It may take several decades, however, for economic growth to be fully reflected in subjective measures of well-being. The proportion of people who are suffering also tends to be lower in countries that have experienced greatest economic growth, but there are quite a few countries that do not fit that pattern.


These observations are based on the definitions of ‘thriving’ and ‘suffering’ used in the Gallup World Poll. Gallup classifies respondents as "thriving," "struggling," or "suffering," according to how they rate their current and future lives on a ladder scale, based on the Cantril Self-Anchoring Striving Scale, where the bottom rating is ‘the worst possible life’ and the top rating is ‘the best possible life’. Further information on the survey and classification method is available here.

The following charts show the percentages of people who are thriving or suffering in 122 countries relative to per capita GDP levels in those countries. It is clear that the percentages thriving tend to be higher and the percentages suffering to be lower, in countries with relatively high per capita incomes i.e. those which have experienced greatest economic growth in the past.

The countries that do not fit the general pattern are interesting. Several former communist bloc countries are outliers in terms of lower percentages of the population thriving and a higher percentages suffering than would be expected on the basis of per capita income levels. Some African countries have much better outcomes and some much worse than would be expected on the basis of income levels. The outcomes that are worse than expected can be explained by factors such as civil unrest. Better than expected outcomes for African and Latin American countries in studies such as this are often attributed to national characteristics, such as a positive outlook on life (but that is not necessarily irrelevant to emotional well-being). The lower than expected percentages of people thriving in China, Singapore, Hong Kong and Taiwan might also be attributable to some extent to a more reserved outlook on life by Chinese people.

Another factor relevant to considering China, Singapore etc. is the rapid economic growth of these countries. As discussed in my last post, to the extent that well-being is affected by wealth (reflected in quality of housing, financial assets, human capital, public infrastructure, social capital etc.) as well as current income, countries with relatively high growth rates could be expected to have lower levels of well-being than other countries with similar per capita incomes. Regression analysis, comparable to that reported in my last post, suggests that growth prior to 1970 makes a substantially greater contribution to the percentage of people thriving than does growth in the periods 1970 to 1990 and 1990 to 2009. The results provide support for the view that is that it takes time for economic growth to be translated into forms of wealth that enhance well-being, rather than for the ‘unhappy growth’ hypothesis which I have discussed previously. The unhappy growth hypothesis implies that the estimated coefficients on growth in the most recent period could be expected to be negative, but I found the estimated coefficients on growth to be positive in respect of all periods. (The estimated coefficient for 1990 to 2009 is not significantly greater than zero at the 95% significance level, but the standard error is smaller than the estimate. Anyone who would like to see the results is welcome to email me.)

It would be appropriate to round off this discussion with a profound statement stressing the importance of economic growth to reducing human suffering and allowing more people to thrive, while acknowledging that wealth does not guarantee that anyone will thrive. However, I’m not in the right mood for writing profound statements.

How long does it take for GDP growth to be reflected in higher well-being?

In a paper written while he was at the World Bank, William Easterly found that changes in quality of life are surprisingly uneven as per capita income grows, despite the fact that a remarkable diversity of indicators shows quality of life across nations to be positively associated with per capita income. This finding might deserve to be called Easterly’s puzzle. (Bill Easterly is probably better known for his observation that foreign aid frequently fails to promote economic growth – but I don’t think that qualifies as a puzzle.)


One possible explanation, discussed briefly by Easterly, is that there may be ‘long and variable lags’ in the relationship between quality of life and economic growth. A related possibility, that is supported by some simple analysis I have undertaken for OECD countries, is that well-being is affected by wealth (reflected in quality of housing, financial assets, human capital, public infrastructure, social capital etc.) as well as current income. In this post I want to explore this possibility for a wider range of countries using the Legatum prosperity index. As noted in my last post, the Legatum prosperity index is highly correlated with the OECD’s well-being index.

To the extent that well-being is affected by wealth rather than current income, countries which have experienced rapid economic growth in recent decades could be expected to have lower well-being levels than those with similar income levels which have a longer history of relatively high per capita incomes. The following table provides results of regressions in which the Legatum prosperity index and various components of this index are explained by the log of per capita GDP in 1970, and the change in log per capita GDP from 1970 to 1990 and from 1990 to 2009. If the component of current income reflecting relatively recent growth has a similar coefficient to that reflecting income in 1970, it would be reasonable to conclude that capital stocks are not relevant to current well-being. (There are 92 observations in the regressions; 18 former Soviet block countries had to be omitted because of lack of lack of comparable per capita income data. Per capita GDP data is from Penn World Tables – the rgdpl measure.)

The results are consistent with the view that well-being is affected by wealth as well as current income. For the index as a whole, the estimated coefficient on the variable reflecting relatively recent growth is substantially lower than that on the variables reflecting past growth experience. The results for some components of the index also support that interpretation.

Economy: The estimated coefficient on relatively recent growth is actually higher than that on the variables reflecting previous growth experience. That result is to be expected because the economy variable is derived from a range of indicators of recent economic performance.

Entrepreneurship and opportunity: The low estimated coefficient on relatively recent growth is to be expected because an entrepreneurial culture takes time to develop. I usually think of causation running in the opposite direction – from an entrepreneurial culture to economic growth – but success often breeds success.

Governance: It may not appear to make a lot of sense to view low levels of corruption as a consequence of economic growth, rather than vice versa, but some of the indicators covered (e.g. political rights and regime stability) could reflect a build-up of institutional capital that has been fostered by economic success.

Education: As expected, the estimated coefficient on relatively recent growth is lower than on previous growth experience, reflecting the time it takes for improved education of young people to be reflected in the stock of human capital. Some of the indicators covered in the education variable reflect current enrolments rather than education levels of the population.

Health: Reasons for the low estimated coefficient on relatively recent growth would include investment required to improve sanitation and water quality, and the time required for training of health professionals.

Safety and security: As expected, countries with a long history of relatively high per capita incomes tend to have less violence. Low violence is conducive to economic activity and economic opportunities reduce the incentive to engage in criminal activities. The relatively low estimated coefficient on the recent growth variable suggests that economic growth has a greater positive impact on safety and security when it is sustained over a couple of decades.

Personal Freedom: Civil liberties, satisfaction with freedom and tolerant attitudes are strongly associated with a history of relatively high per capita incomes. The results do not shed much light on the effects of more recent growth experience.

Social Capital: Again, relevant indicators such as trust and perceptions of social support are associated with a history of relatively high per capita incomes, with greater ambiguity in respect of recent growth experience.

The regression results also indicate that the relevance of per capita income to explanation of the various components of the index varies considerably. Income history seems to be much more relevant to education and health outcomes than to personal freedom and social capital. Performance in relation to factors such as social capital helps to explain why some countries (e.g. New Zealand) have higher overall index scores while other countries (e.g. Greece) have lower overall index scores than would be predicted on the basis of income history.

Finally, to answer the original question, the results reported here suggest that it can take two or three decades for GDP growth to be fully reflected in higher well-being levels.

How close is the correlation between the Legatum 'prosperity' index and the OECD's 'better life' index?

The Legatum prosperity index provides an assessment of wealth and well-being in 110 countries. The authors suggest that it ‘produces rankings based upon the very foundations of prosperity’. (I am allergic to that kind of spin, but I am quoting the words here as penance for the unwarranted doubts I expressed on this blog in November 2009 about how much substance might lie behind this index. I eventually found the technical appendix I was looking for and satisfied myself that there is substance behind the ‘incredibly smooth’ presentation). The indicators incorporated in the study are factors that are known to be determinants of wealth and life satisfaction.


I have discussed the OECD’s better life index in several posts (most recently here).

There is some difference between the factors incorporated in the Legatum and OECD indexes. The factors included in the Legatum index are: economy, entrepreneurship and opportunity, governance, education, health, safety and security, personal freedom and social capital. The factors included in the OECD index are: housing, income, jobs, community, education, environment, governance, health, life satisfaction, safety and work-life balance.

The two indexes are highly correlated. The simple correlation coefficient relating the averages of the factors included in the two indexes for OECD countries (excluding Luxembourg) is 0.95. (The Legatum index is not available for Luxembourg.) The correlation between the Legatum index and my modified version of the OECD index is 0.97.

The similarity of the two indexes is also apparent when they are graphed against per capita GDP. The chart below showing the Legatum prosperity index can be compared to a similar chart showing the modified OECD well-being index in the preceding post.

New Zealand and Greece are outliers in both charts. The Legatum index has New Zealand ahead of Greece on all criteria, with the greatest difference in social capital, governance and entrepreneurship and opportunity. The OECD index has New Zealand substantially ahead in terms of community, jobs, life satisfaction and housing.

Although the OECD and Legatum indexes appear to be quite different, they tell a similar story about well-being in OECD countries. An important advantage of the Legatum index is that it is available for a much larger number of countries.

How closely is well-being related to per capita GDP?

The relationship between a composite well-being index and per capita GDP in OECD countries is shown in the chart below. The well-being index has been derived by modifying and combining OECD indicators as described in previous posts (here and here). As might be expected, the chart suggests that well-being is generally higher in countries with high per capita GDP. For most countries, including the United States and Australia, there is not much difference between the well-being index and the picture of well-being presented by per capita GDP. There are some countries, however, in which well-being seems to be higher than would be expected (most notably New Zealand) and some in which well-being seems to be lower than would be expected (e.g. Luxembourg, Greece and Korea). In this post I want to explore whether some of those apparent anomalies may be attributable to the past income history or the countries concerned.

Note to the chart: Per capita GDP data is from Penn World Tables (rgdpl). The per capita income data is presented in log form because previous studies have suggested that this is appropriate in considering the relationship between well-being and income (for example, Stevenson and Wolfers, 2008).

Why might past income matter for current well-being? Past income is relevant because well-being is affected by wealth as well as current income. Some components of wealth are incorporated in the well-being index (e.g. the quality of housing) and others e.g. public infrastructure could affect several well-being indicators. Wealth may also provide peace of mind to individuals as a cushion against loss of income - for example as a result of ill health or unemployment. A study by Bruce Headey and Mark Wooden has shown, using Australian data, that wealth is at least as important to subjective well-being as is income (IZA Discussion Paper 1032, Feb. 2004).

In order to assess the extent to which past incomes matter I have used regression analysis to explain the well-being index in terms of two components of current per capita incomes: per capita incomes in 1970 and the growth in per capita income from 1970 to 2009. If income history is irrelevant to current well-being the estimated coefficients on the two components of income would be expected to be similar. In fact, the estimated coefficient on per capita income in 1970 is much higher (more than 1.8 times) the estimated coefficient on the growth component. (The standard errors of the estimated coefficients are fairly low and the difference between them is statistically significant at the 95% level. The regression explains about 76% of the variation in the well-being index. Anyone who wants further information on the regression results is welcome to contact me.)

The regression results have been used to decompose the well-being index in order to prepare the following chart.

The story that a comparison of the two charts tells me is that a past history of relatively high incomes helps to explain why New Zealanders score relatively highly on the well-being index. A past history of relatively low incomes also helps explain why Korea has a relatively low well-being score. However, the size of the relevant residuals suggests that past history doesn’t help explain the disparity between well-being and per capita GDP levels for Luxembourg and Greece.

The general picture that emerges is that the well-being index and per capita GDP generally convey similar information about relative well-being levels in OECD countries. In some of the countries where this is not so, the disparity can be attributed largely to income history. There do not appear to be any OECD countries with high levels of well-being that do not have either high current per capita GDP levels or a history of relatively high per capita GDP levels about 40 years ago. This suggests to me that over the longer term there can be no escaping the links between wealth creation and progress in improvement of well-being.

Perhaps we seek wealth to enjoy autonomy?

‘The question was whether it is more important to provide individuals with money or with autonomy. Our results suggest that providing individuals in nations with autonomy has overall a larger and more consistent effect on well-being than money. Money leads to autonomy (Welzel et al., 2003; Welzel & Inglehart, 2010), but it does not add to well-being or happiness.’

That is from the concluding paragraph of an article by Ronald Fischer and Diana Boer, ‘What is more important for national well-being: Money or autonomy?’, recently published in the Journal of Personality and Social Psychology.

The question of whether it is more important to provide individuals with money or autonomy strikes me as odd. Who has the power to choose whether individuals should be provided with money or autonomy? Governments don’t normally have that power.

I suppose it is possible to imagine a powerful paternalistic ruler contemplating whether to give his serfs a monetary bonus or to give them autonomy. It is clear from their article that when the authors refer to autonomy they are talking about a situation where individuals ‘can make their own choices in life’ rather than, for example, just choose what hobbies to pursue in their spare time. If our paternalistic ruler is contemplating giving his serfs the power to make their own choices in life, what he has in mind must involve economic freedom and opportunities for wealth creation.

When individuals have the opportunity to do so, they tend to use their own labour, skills and property for purposes that they value. Those purposes include cooperating with others for mutual advantage e.g. through specialization and exchange, and developing better products and more efficient technologies. Recognition of individual autonomy thus underpins the specialization, exchange and innovation that are integral to wealth creation.

The quoted passage refers to an article by Welzel and Inglehart in support of the proposition that ‘money leads to autonomy’. As discussed in my last post, one of the points made in that article is that in countries with higher levels of economic development (i.e. countries with higher self-expression values) people tend to achieve higher life satisfaction to a greater extent through activities that enhance autonomy (feelings of agency). Economic freedom leads to wealth and wealth leads to greater enjoyment of autonomy through pursuit of objectives further up the hierarchy of needs than survival and financial security.

The finding by Fischer and Boer that ‘money does not add to well-being’ doesn’t actually mean that income or wealth makes no contribution to well-being. It seems to me that what the finding means is that the contribution of income to well-being is encompassed in the contribution of income to individualism (self-expression values).

The authors’ research involved constructing indexes to compare negative psychological well-being, anxiety and burnout in different countries by combining the results of a large number of studies throughout the world. Statistical analysis was then undertaken to determine the extent to which these indexes could be explained by income levels or an indicator of individualism. When income and individualism were included separately in some of the analyses both of these variables were statistically significant, but when they were included together income became statistically insignificant. This suggests that the effects of income on well-being tend to be incorporated in the individualism (self-expression) variable.

I doubt whether that result would surprise many economists. First, it is well known that as incomes rise people tend to place a higher value on leisure (the income elasticity of demand for leisure is positive). Second as leisure increases, an increasing proportion of income tends to be spent on goods that are complementary to leisure (e.g. holiday packages). Third, goods that account for an increasing proportion of spending (goods with high income elasticity of demand) tend to be more strongly related to individual self-expression than to survival. Finally, increased wealth is valued for the options it provides as well as for the goods that are purchased with it. There are precautionary motives for accumulation of wealth e.g. as insurance against unemployment or ill health. People also value the option to be able to take advantage of opportunities (e.g. the holiday adventure of a lifetime) that may arise in future.

As I see it, the greater happiness of people in high-income countries can probably be attributed to greater satisfaction of fundamental human needs related to autonomy, relatedness and competence in those countries. When individual agency has been recognized, people have tended to use their autonomy for good purposes, establish better relations with others, become more competent and create wealth. The wealth is important only to the extent that it helps individuals to pursue purposes that they value – and to enjoy autonomy, good relations with others and a sense of achievement.

Is economic development and increased 'inner freedom' leading to greater selfishness?

‘As an evolutionary shaped capacity, agency is a particularly ‘human’ capacity. It is indeed a defining characteristic of our species … . ‘Human’ development is hence any development that promotes the most human trait—agency … . In the life course of individuals, human development is the maturation of a person’s agentic traits. Applying the same logic to the trajectory of societies, all changes that bring a larger number of people in the situation to more fully realize their agentic traits, is to be characterized as ‘human’ development’: Christian Welzel and Ronald Inglehart, ‘Agency, Values and Well-Being: A human development model’, Soc. Indic. Res. (2010).

Some explanation is required to relate that quote to the question I wish to discuss. ‘Inner freedom’ refers to feelings of individual agency. Individual agency involves the capacity of an individual to act purposefully to his or her own advantage. Individuals have feelings of agency when they feel that what they do has an effect on how their lives turn out. The quoted passage is suggesting that the level of human development is greatest in societies where a high proportion of the population feel that what they do as individuals has a substantial effect on how their lives turn out. That seems to me to be a very important point, but some people claim that there is a dark side to this freedom – namely greater selfishness.

What do we mean by selfishness? Noble behaviour that an individual perceives to be a constitutive part of his or her own interests (acting in accordance with perceived identity) is sometime referred to as selfishness (e.g. by Ayn Rand). I think that what the critics of freedom have in mind when they talk about selfishness is atomistic individualism - a situation in which individuals make choices without regard to social norms or to the effects of their behaviour on anyone else. I accept that definition for the purposes of this post.

What is the basis for the view that feelings of individual agency tend to spread and become more widespread with economic development? Welzel and Inglehart provide substantial evidence in support of this view in the article cited above. They establish that:

• Self-expression values are stronger in countries with higher levels of economic development (and cognitive mobilization). Self-expression values encompass gender equality, tolerant attitudes toward abortion, homosexuality and divorce; an emphasis on autonomy and imagination in education rather than obedience and faith; and attitudes favouring democracy and freedom of speech. It is more appropriate to attribute this increase in self-expression values to economic development than to westernization.

• As the contribution of greater financial satisfaction to overall life satisfaction has become ‘saturated’ to a greater extent in countries with higher self-expression values, people in those countries tend to achieve higher life satisfaction to a greater extent through activities that enhance feelings of agency. In the authors’ words, there is an increase in the ‘relative strength of agentic life strategy’.

• Average life satisfaction levels tend to be higher in countries in which the relative strength of agentic life strategy is high.

It is worth noting at this point that in countries in which a relatively high proportion of the population have strong feelings of agency, proportion of people who are satisfied with freedom also tends to be relatively high. Such countries also tend to have higher levels of economic freedom as well as more civil liberties. I discussed the links between different indicators of freedom in an earlier post.

The question I posed in the heading of this post stems from the concerns expressed by some critics that individual freedom has a dark side. According to this view, excessive individualism results in a diminished sense of community, a loss of higher purpose and increased risk of mental illness.

In the course of their analysis Welzel and Inglehart found that agency feelings and communion (a composite index combining people’s emphasis on family and friends as important life domains) are not competitive factors. In fact, their results suggest that these factors amplify each other’s impact on life satisfaction.

When I read that I decided to have a look at the data on the web site of the World Values Study in order to get a feel for the data. (This web site has an excellent facility for instant cross-tabulation of data.) I focused on surveys for 2005-07 and on combined data for a group of countries with high self-expression values: Australia, Canada, Finland, France, Germany, Great Britain, Netherlands, New Zealand, Norway, Sweden, Switzerland and United States. The data show that people with high feelings of agency do tend to place higher importance on family and friends. When I looked further, I found that people with high levels of agency also tend to place higher emphasis on unselfishness as an important quality for children to learn.

In addition, people with high feelings of agency are also more likely to identify with the statement: ‘It is important to help the people nearby’. The pattern of responses is shown in the chart below. (The chart has been constructed so that observations add to 100% on the depth axis.)

Some readers might respond by suggesting that the pressures of life in countries with high self-expression values tend to result in higher incidence of mental illness. That proposition is easier to assert than to test with available information enabling international comparisons of the incidence of mental illness. However, a recent study by Ronald Fischer and Diana Boer has brought together the results of relevant studies in many different countries (‘What is more important for national well-being: Money or autonomy?’, JPSP (2011). The results suggest that the incidence of negative psychological well-being tends to be lower in countries with high levels of ‘individualism’ i.e. countries where people tend to have high self-expression values and greater feelings of agency. The exceptions to the general pattern seem to be a few countries which apparently have relatively good mental health outcomes despite low ‘individualism’ scores (e.g. Nigeria, Pakistan and Indonesia).  I will write more about this study in a subsequent post.               

How could the OECD's well-being indicators be improved?

This is the third post in a series on the OECD’s better life index. In the first post I played with the index to see how different weighting systems might affect the ranking of OECD countries. My conclusion was that different weights have some effect, but Australia comes out fairly well whatever weights you use. In my second post I derived a weighting system which gives higher weight to indicators that are highly correlated with each other. The countries ranked most highly on this basis tended to have a higher probability of exceptionally good performance on most of the indicators and lowly ranked countries tended to have a higher probability of exceptionally poor performance. My conclusion was that well-being indicators tend to tell similar stories.


In this post I consider how the OECD’s well-being indicators could be improved and how much difference the improvements I suggest make to the outcomes derived using the same methodology as in my second post.

In considering how the OECD’s well-being indicators could be improved I think it is important to try to specify what the indicators should be trying to measure. I think the main reason why such indicators are of interest is to provide information about the probability that the ‘average person’ (some person chosen at random) in different countries might have relatively high or relatively low levels of well-being. All the factors that affect individual human well-being – economic and psychological, basic needs and higher needs, individual goods and collective goods, objective factors and subjective factors – are potentially relevant.

People are interested in international comparisons of well-being for a variety of reasons, not just to monitor the effectiveness of government policies. In fact, well-being indicators are not necessarily closely related to government policies. For example, health indicators may be more closely related to cultural influences affecting smoking, alcohol consumption, obesity, exercise etc. than to public health policies. The impact of well-being comparisons on decisions of individuals and community groups might actually be more important than their impact on decisions made by governments.

However, that is no excuse for the OECD to exclude from its well-being indicators one of the most important factors affecting individual well-being that is subject to the influence of government – namely, individual freedom. The importance of perceptions of freedom to well-being has been established in several studies, including those by Paolo Verme (using a large data set drawn from the World and European Values Surveys, ‘Happiness, Freedom and Control’, 2007) and John Helliwell, Christopher Barrington-Leigh, Anthony Harris and Haifang Huang ‘International Evidence on the Social Context of Well-being’, Working paper 14720, NBER, 2009). There is data available from the Gallup World Poll on the variable used by Helliwell et al, the proportion of the population who are satisfied with their freedom to choose what they do with their lives.

The OECD includes a measure of governance, another factor that is strongly subject to the influence of government. However, the OECD’s indicator reflects only two factors: voter turnout at elections and consultation on rule making. Important factors omitted include corruption and the quality of public administration. I have modified the OECD’s governance indicator by incorporating the World Bank’s governance indicators (with relative weights determined by average correlation with other OECD indicators).

The OECD’s measure of the effect of the environment on well-being includes only one indicator – a measure of air pollution by tiny particulate matter small enough to be inhaled into the deepest part of the lung (PM10). I have modified the OECD’s indicator by incorporating subjective data on ‘satisfaction with efforts to preserve the environment’ from the Gallup World Poll (again with relative weights determined by average correlation with other OECD indicators).

So, how much do these modifications change the overall well-being index? Not much. If you focus on rankings you might get the impression that the change is substantial. For the most part, however, as shown in the chart below, there is little change in well-being levels.

Was the exercise of modifying the indicators worth doing? I think so. I got some satisfaction from confirmation that the freedom indicator is highly correlated with housing, community, life satisfaction and income. It was also pleasing that the modifications to the governance and environment indicators made them more highly correlated with the other indicators. The exercise makes me a little more confident that it is appropriate to view well-being as analogous to a syndrome, with various indicators corresponding to symptoms.

The table with information for each of the modified indexes is shown below. As in the table in my second post, the various indicators are ranked from left to right in terms of the extent that each is correlated with the other well-being indicators. Exceptionally good performance (highlighted in green) is more than one standard deviation above the mean and exceptionally poor performance (highlighted in pink) is more than one standard deviation below the mean.

Hint: Click on the table for a clearer image.

Do well-being indicators all tend to tell similar stories about OECD countries?

In my last post about the OECD’s ‘better life index’ I suggested that although all well-being indicators tend to tell similar stories when wealthy countries are compared with poor countries, they may tell different stories when wealthy countries are compared to each other. If we think of the OECD as a rich nations club we might expect a great deal of variation in the stories conveyed by different well-being indicators. For example, some countries might be expected to put emphasis on health and leisure, and others to put emphasis on income and housing. However, the view of the OECD as a rich nations club is actually difficult to sustain - there is a substantial amount of variation in wealth among the countries that are now members of the OECD. So, do all well-being indicators tend to tell similar stories in OECD countries too?


My first step in looking at this question was to look at the correlation between the various ‘better life’ indicators in the OECD. In the following table the various indicators are ranked from left to right in terms of the extent to which each is correlated with the other well-being indicators. The correlation between housing, community, life satisfaction and income tends to be higher than for the other indicators.

The ranking of countries in the table reflects the performance of each country in terms of a weighted average of indicators, with weights being derived from the average correlation of each indicator with the other indicators. (Anyone requiring further explanation of the methodology is welcome to contact me.)

Does the weighting system used to rank countries in the table have any greater validity than the range of weighting systems that I looked at in my last post? I’m not making strong claims. My attempt to derive weights without making explicit value judgements might have some merit if we view well-being as analogous to a syndrome with various indicators corresponding to symptoms. If an indicator is not highly correlated with the other indicators it may not be an important component of the well-being syndrome. Alternatively, it is possible that indicators that are not correlated with other indicators might not be well constructed. For example, the OECD’s governance indicator seems somewhat lacking by comparison with the World Bank’s governance indicators. The OECD’s governance indicator does not seem to include measures of levels of corruption or quality of public administration.

After ranking countries, the next step was to highlight countries that have exceptionally good or exceptionally poor performance in terms of particular well-being indicators. For the purposes of the table, exceptionally good performance (highlighted in green) is more than one standard deviation above the mean and exceptionally poor performance (highlighted in pink) is more than one standard deviation below the mean.

Hint: Click on the table for a clearer picture.

It is clear that the countries ranked highly in the table tend to have a higher probability of exceptionally good performance on most of the indicators and that countries that are ranked towards the bottom tend to have a higher probability of exceptionally poor performance. Well-being indicators do tend to tell similar stories in OECD countries.

One of the stories that the table doesn’t tell us directly is the difference in past history of the countries with relatively high and relatively low well-being ranking. The incomes of some of the countries with relatively high rankings are not particularly high, but good housing is presumably indicative of their past history of relatively high incomes. This seems to highlight the importance of the distinction between stocks and flows. Current well-being seems to be more closely related to stocks – wealth, human capital, social capital and environmental capital – than to income flows. However, we should not neglect the important role that income (economic growth) plays in the accumulation of wealth and human capital and the important role that stocks of social capital (particularly interpersonal trust) along with institutional capital (economic freedom) play in promoting conditions for ongoing economic and social progress.