The Australian mining tax and the political power of business

This article provides a detailed analysis of the Australian Labor government's mining tax, building on recent debates that critique Lindblom's Politics and markets. We argued that the case illustrates the power of big business, in particular the importance of the relative flexibility of large companies, especially in the form of ‘investment strikes’, although such a strategy is more constrained in the resource sector. We also explore two other key factors. First, we analyse Lindblom's argument that government has resources which big business needs, and suggest that this argument depends on governments being competent in negotiations with large companies. We find that the claim did not apply to the case of the mining tax. Second, we analyse his view that business power owes a great deal to the manipulation of citizens' ‘volitions’. We find some evidence to support this claim, but again suggest that the failure of the government to effectively make the case for a mining tax helped business.

本文就最近有关林德·布罗姆《政治与市场》一书的辩论,对澳大利亚工党政府的矿业税做了详尽的分析。笔者指出,矿业税说明了大企业的力量,尤其是大公司的相对灵活性,特别是他们的“投资罢工”,尽管在资源部门这种策略受到了扼制。笔者还探讨了另外两个关键因素。第一个是林德·布罗姆观点,即政府有大企业所需的资源。此论的根据是政府有能力与大公司讨价还价。笔者认为,这种说法并不适用于矿业税。第二个是,林德·布罗姆认为企业力量很大程度要受公民“意志”的左右。此说有一定根据,但政府未能搞定矿业税则帮了企业。     

Did J. Marion Sims deliberately addict his first fistula patients to opium?

American surgeon J. Marion Sims (1813-83) is regarded by many modern authors as a controversial figure because he carried out a series of experimental surgeries on enslaved African American women between 1846 and 1849 in an attempt to cure them of vesicovaginal fistulas, which they had all developed as a result of prolonged obstructed labor. He operated on one woman, Anarcha Westcott, thirty times before he successfully closed her fistula. Sims performed these fistula repair operations without benefit of anesthesia but gave these women substantial doses of opium afterwards. Several modern writers have alleged that Sims did this in order to addict them to the drug and thereby to enhance his control over them. This article examines the controversy surrounding Sims' use of postoperative opium in these enslaved surgical patients. The evidence suggests that although these women were probably tolerant to the doses of opium that he used, there is no evidence that he deliberately tried to addict them to this drug. Sims' use of postoperative opium appears to have been well supported by the therapeutic practices of his day, and the regimen that he used was enthusiastically supported by many contemporary surgeons.     

Thomas Piketty's Capital in the Twenty-First Century: Economic Analysis or Tract for the Times?

I argue that the French economist Thomas Piketty's 2014 (American) bestseller Capital in the Twenty-First Century is not the treatise of economic analysis that its author purports it to be, but is rather a work of political partisanship making claims about the supposedly inevitable increase in the share of national income deriving from capital as opposed to labor—to the point where Chinese bankers or Middle Eastern oil sheiks might own “everything,” even people's bicycles, barring either world catastrophe or broad government intervention—that lack any empirical support or logical plausibility. As a professed heir to (what he understands to be) the spirit of the French Declaration of the Rights of Man and Citizen, as distinguished from the American Declaration of Independence, Piketty displays none of the respect for the rights of the individual—including the right not to have lawfully acquired property arbitrarily confiscated by government—that the original American political tradition entails. Nor, indeed, despite his profession of staking everything on “democracy,” does Piketty display any regard for the principle of self-government. Rather, his ultimate, admittedly “utopian” goal, outlined in Part IV of his book, is of a European “budgetary parliament,” selected in vague fashion by the existing parliaments of Eurozone members (not by the people themselves), that would hold sweeping powers to confiscate any privately owned wealth that its members regarded as “excessive” and redistribute it to others they deem more needy or deserving. This body would exacerbate all the difficulties resulting from the European Union's widely publicized “democracy deficit.” Yet Piketty implies it should ultimately be a model for world governance. Ultimately, his cause is the opposite of democracy: the unfettered continental or even worldwide rule of unaccountable bureaucrats, advised by “intellectuals” like Piketty himself, convinced that they know far better than their fellows how the latter should live their lives, and claiming the authority to regulate it accordingly.     

Yoram Hazony and Leo Strauss on the Relation between Philosophy and Revelation

This essay challenges Yoram Hazony's ostensible correction of Leo Strauss's account of the tension between philosophy and revelation in Hazony's book The Philosophy of Hebrew Scripture. While Hazony persuasively demonstrates the value of the Hebrew Bible, notably the half that he calls the “History of Israel,” as a work of rational political theory, emphasizing the difference in function between the Torah and the Christian “New Testament” (which serves chiefly to “bear witness” to particular events, rather than account for the permanent character of human and political life), he wrongly accuses Strauss of sharing the position of the radically antiphilosophic Christian theologian Tertullian that the Bible and classical philosophy are “absolutely oppos[ed],” even though Strauss, unlike Tertullian, takes the side of philosophy rather than the Bible in this conflict. Contrary to the impression Hazony conveys, Strauss readily acknowledged that the believer, no less than the philosopher, is obliged to make use of reason in his quest for truth and noted the critical areas of agreement between the Torah and classical philosophy. He simply emphasized the conflict between philosophy's reliance on reason as the ultimate guide to truth and the dependence of the Bible on belief in divine revelation, a dependence that Hazony implausibly seems to deny. And Hazony's challenge to the very distinction between reason and revelation threatens to weaken our appreciation of both sides of this tension, which Strauss identified as the source of the West's “vitality.”     

Annual Meeting, 1851

The choir-stalls from St Katherine's-by-the-Tower, c. 1365, are the only ones to survive, in part, from the important group of English metropolitan royal ecclesiastical furniture commissions of the mid-fourteenth century. It will be argued that the surviving seating with many of its misericords provides important clues as to the much-debated stylistic origins of the later fully-canopied choir-stalls at Lincoln, c. 1370 and Chester, c. 1390, cathedrals. It will be suggested that the loss of the most important royal commissions at St Stephen's Chapel, Westminster and St George's Chapel, Windsor, is mitigated to some extent by the remarkable but incomplete survival of the choir-stalls at St Katherine's Hospital.