Now that I’m on Twitter, I realise that if I want to keep up with the daily polemics I have to be willing to masquerade knee-jerk reactions to some super-topical event as studied expert analysis. I was still unable to keep up, so here are my no-longer-relevant thoughts on Canada Post’s decision to eliminate door-to-door urban service.
One of the more pronounced voices in this “debate” has been the National Post‘s Andrew Coyne, who is pushing for privatization and liberalization (which he more or less conflates) of postal services. Prior to this recent announcement, Coyne already tried to make Canada Post’s “monopoly” a cause célèbre.
The following rhetorical question posed by Coyne reveals much about the assumptions he brings to his position: “By what principle of social justice are city residents, rich or poor, obliged to subsidize the correspondence of gentleman farmers?”
The answer to this question lies in the history of the state-building function of essentially all national postal services (obviously, Coyne has never seen Kevin Costner’s The Postman). The principle is one of social cohesion and political enfranchisement (or more cynically, state control). It is the same principle that guided the construction of a national railway in the early days of Canadian confederation. For there to be a coherent nation-state called Canada, its citizens need to be able to pay taxes, fill out censuses, and communicate with other Canadians. In order to ensure the political enfranchisement of all citizens, regardless of wealth or where they lived, access to communication needed to be ensured (indeed, those in the rural fringes were the most important to ensuring political coherency; just consider the government’s current interest in Arctic populations). Equal access to the post went hand-in-hand with democratic visions.
By the way, Coyne is actually wrong about his rhetorical assumption. City residents do not subsidize the mail of rural-dwellers; the most expensive postal codes to service are urban.
Coyne’s real question is, why is the government involved in the delivery of mail at all? To understand why this is so and whether it makes sense one needs to look at the nature of the service being provided. There are compelling arguments as to why things like transit systems, police forces, and sewer infrastructure are publically controlled. It’s hard to imagine how an open market for subways would work, or how a coherent connected public transportation system would come about in a free-market environment. So, is mail service like public transportation? Is it essentially a public service, or merely a commercial enterprise? Does it make sense for mail to be centrally controlled? Does it make more sense from an efficiency point of view to centralise mail distribution? Does it make sense from a logistical point of view to have only one kind of mail box on the streets of cities and towns? These are questions that Coyne and others who rally against the “monopoly” of Canada Post dismiss out-of-hand. Continue reading “No Longer Topical Canada Post Post”
Recently Andrew Sullivan offered an elegant and virtuous definition of conservatism:
For a conservative should not be implacably hostile to liberalism (let alone demonize it), but should be alert to its insights, and deeply aware of the need to change laws and government in response to unstoppable change in human society. Equally, a liberal can learn a lot from conservatism’s doubts about utopia, from the conservative concern with history, tradition and the centrality of culture in making human beings, and from conservatism’s love and enjoyment of the world as-it-is, even as it challenges the statesman or woman to nudge it toward the future. The goal should not be some new country or a new world order or even a return to a pristine past that never existed: but to adapt to necessary social and cultural change by trying as hard as one can to make it coherent with what the country has long been; to recognize, as Orwell did, that a country, even if it is to change quite markedly, should always be trying somehow to remain the same.
Obviously, this is an ideal and prescriptive account of conservatism; no such conservatism exists anywhere in practice, even approximately. It’s also idiosyncratic. Sullivan’s conservatism does not mesh with most popular or populist varieties. It is primarily a statement about social conservatism, leaving “fiscal conservatism” (which probably isn’t even a thing) aside, despite economic views forming a crucial aspect of contemporary definitions of conservatism.
The thing that immediately strikes me is that in much of what Sullivan says one could easily switch the terms “liberal” and “conservative” and have a perfectly plausible, though perhaps similarly idiosyncratic, version of liberalism, though it takes on a different meaning. Continue reading “The Unnecessary Contradictions of a Conservative”
Like most issues, people engage with transportation mainly in an individualistic way. Hence most “debate” about transportation infrastructure, as in this most unoriginal and unthoughtful piece, merely amounts to recounting a set of personal anecdotes such as seeing cyclists riding on sidewalks, without extrapolating any broader insights beyond expressing one’s peevishness. Maybe this is just systemic – people are “inherently” selfish (or encouraged to be so), and have great difficulty considering some issue beyond their immediately personal wants and experiences – say on a societal or structural level. Whatever the case may be, what’s frequently missing from the constant stream of indignant rants about transportation (and even transportation debates by our finest politicians) is a discussion about what the relative societal benefits (and costs) are of differing transportation schemes. What kinds of transportation systems and urban planning are most efficient, affordable, safe, and least damaging to human and environmental health? Continue reading “The Publicly-Funded Convenience of Cars”
Occasionally I meet people who really love capitalism. They proudly call themselves capitalists. They extol its virtues. They confidently explain to me how capitalism fairly distributes scarce resources and encourages productive competition. They prattle on about something they call “trickle-down economics.” Apparently capitalism is just the best. It makes everyone’s life better (this hyperlink might be a satire. It’s hard to tell with these capitalists). I’m told that if it wasn’t for capitalism, I wouldn’t have a computer or a smartphone and I would have polio. Continue reading “Conversing with Capitalists, Or, I am not a Communist”
If 25% of the content on the Toronto Star website can be viral videos (the Huffington Post’s is around 95%), then I see no reason to continue upholding my self-imposed restriction against reposting videos to my blog. It’s still lazy blogging, but since I realised that no one reads this blog (and, as usual, making this very post an excercise in existential futilism), I am less inclined to care about blogging standards. Here’s a recent video that’s making the rounds of a “conversation” between Kevin O’Leary and Chris Hedges concerning the “Occupy Wall Street” phenomena on the CBC’s Lang and O’Leary Exchange (a transcript of the video can be found here).
Besides this being a somewhat entertaining (though slightly depressing) video, and besides it reconfirming what most people are already certain of, namely, that Kevin O’Leary is a jerk, there are a few other things about this video worth reflecting on.
Continue reading “Kevin O’Leary is a Stereotype of a Rich Person”
Now that the outpouring of public emotion and sympathy towards Jack Layton’s passing has now calmed, I thought I would take the chance to offer some (hopefully non-knee-jerk) reflections on a now notorious op-ed piece written by Christie Blatchford which ostensibly took issue with the “spectacle” surrounding Jack Layton’s death.
I can’t say much about how this piece fits into Blatchford’s corpus and whether or not it is a lapse or typical of Blatchford’s attitudes. Though I try to pay heed to media sources lying across the “left-right” spectrum (lest I be flippantly denounced as an uncritical product of the liberal media) after many attempts, I have found myself unable to take serious the National Post where Blatchford does much of her writing (and where the piece in question appears). Blatchford also writes for the Globe, but since I pretty much exclusively read it online, and to read most of Blatchford’s columns require paying a fee for “Globeplus,” I am again at a loss (though I did get access to a piece in which Blatchford carelessly repeats the tired falsehood that Layton and Chow were living a subsidized community housing was both making MP salaries). In any case, I don’t really think one needs to understand the piece in question with reference to a broader body of work – I simply make this admission as a disclaimer to pre-empt any argument that either Blatchford had an off-day, or that the piece somehow makes sense with reference to a larger set of interrelated ideas expounded elsewhere. Continue reading “Jack Layton, Hope, and Cynicism”