Proletarian Blues
The following article was written by Roderick T. Long and published on Austro-Athenian Empire, November 25th, 2006.

Available as a ready-to-print zine (PDF).

I’ve finally gotten around to reading Barbara Ehrenreich’s Nickel and Dimed, a book I’ve seldom seen libertarians mention without a sneer. But in fact it is a mostly excellent book.

Ehrenreich went “undercover” to document the lives of the working poor and the Kafkaesque maze of obstacles they face: the grindingly low wages; the desperate scramble to make ends meet; the perpetual uncertainty; the surreal, pseudo-scientific job application process; the arbitrary and humiliating petty chickenshit tyrannies of employers; the techniques of intimidation and normalisation; the mandatory time-wasting; the indifference to employee health; the unpredictably changing work schedules, making it impossible to hold a second job; etc., etc.

None of this was news to me; I’ve lived the life she describes, and she captures it quite well. But it might well be news to those on the right who heroise the managerial class and imagine that the main causes of poverty are laziness and welfare.

Of course the book has its flaws. One is the author’s attitude toward her “real” working-class colleagues, which sometimes struck me as rather patronising. The other – and this is what invokes the libertarians’ sneers – is her economically clueless, hopelessly statist diagnosis and proposed solutions. She thinks the problems she talks about are caused by “the market,” an entity concerning whose operations she has some strange ideas. (For example, she thinks the reason housing prices are so high is that both the rich and the poor need housing, and so the prevailing prices are determined by the budgets of the rich. She notes in passing that this effect doesn’t seem to apply to food prices – even though both the rich and the poor presumably need food too – but seems blissfully untroubled by the inconsistency in her theories.) And her suggestions for fixing the problem include a higher minimum wage (a “remedy” that would throw many of the objects of her compassion out of work) and more public assistance.

But Ehrenreich’s misguided diagnoses and prescriptions occupy at most a tenth of the book. The bulk of the book is devoted to a description of the problems, and there’s nothing sneerworthy about that. And libertarians will win few supporters so long as they continue to give the impression of regarding the problems Ehrenreich describes as unimportant or non-existent. If you’re desperately ill, and Physician A offers a snake-oil remedy while Physician B merely snaps, “stop whining!” and offers nothing, Physician A will win every time.

So if Ehrenreich’s solutions are the wrong ones, what are the right ones? Here I would name two.

First: eliminate state intervention, which predictably works to benefit the politically-connected, not the poor. As I like to say, libertarianism is the proletarian revolution. Without all the taxes, fees, licenses, and regulations that disproportionately burden the poor, it would be much easier for them to start their own businesses rather than working for others. As for those who do still work for others, in the dynamically expanding economy that a rollback of state violence would bring, employers would have to compete much more vigorously for workers, thus making it much harder for employers to treat workers like crap. Economic growth would also make much higher wages possible, while competition would make those higher wages necessary. There would be other benefits as well; for example, Ehrenreich complains about the transportation costs borne by the working poor as a result of suburbanisation and economic segregation, but she never wonders whether zoning laws, highway subsidies, and other such government policies have anything to do with those problems.

Second: build worker solidarity. On the one hand, this means formal organisation, including unionisation – but I’m not talking about the prevailing model of “business unions,” conspiring to exclude lower-wage workers and jockeying for partnership with the corporate/government elite, but realunions, the old-fashioned kind, committed to the working class and not just union members, and interested in worker autonomy, not government patronage. (See Paul Buhle’s Taking Care of Business for a history of how pseudo-unions crowded out real ones, with government help.) On the other hand, it means helping to build a broader culture of workers standing up for one another and refusing to submit to humiliating treatment.

These two solutions are of course complementary; an expanded economy, greater competition among employers, and fewer legal restrictions on workers makes building solidarity easier, while at the same time increased solidarity can and should be part of a political movement fighting the state.

That’s the left-libertarian movement I’d like to see. And people keep telling me it doesn’t exist. Good lord! I know it doesn’t exist; why else would I be urging that it be brought into existence?

Of course I’m also told that it can’t exist. Libertarians tell me it won’t work because leftists don’t care enough about liberty; leftists tell me it won’t work because libertarians don’t care enough about the poor and oppressed. In short, each side insists that it’s the other side that won’t play along.

Now the answer to this is that some will (and have) and some won’t – but that we should do what we can to increase the number who will. So here’s a general challenge.

If you’re a libertarian who thinks leftists don’t care about liberty, why not become a leftist who cares about liberty? That way there’ll be one more. Or if you’re a leftist who thinks libertarians don’t care about the poor and oppressed, why don’t you become a libertarian who cares about the poor and oppressed? Once again, that way there’ll be one more. And in both cases there’ll also be one fewer libertarian of the kind that alienates leftists by dismissing their concerns, and likewise one fewer leftist of the kind that alienates libertarians by dismissing their concerns.

*     *     *

This brings me to another issue I’ve been meaning to blog about.

[F. A.] Hayek famously argued that the concept of “social justice” was meaningless, because society is not a moral agent that could be guilty of injustice. But the concept of social justice need not imply that “society” in the abstract is responsible for anything. To condemn social injustice is simply to say that there are systematic patterns of exploitation and oppression in society, and that individuals are responsible either for unjustifiably contributing to this situation, or unjustifiably failing to combat it, or both.

But, the libertarian may object, are these problems really issues of justice?

Well, Aristotle distinguishes between “general” justice on the one hand and “special” or “particular” justice on the other. General justice is concerned with interpersonal moral claims in general: it’s the entire interpersonal dimension of morality, “the whole of virtue in relation to another.” Special justice is concerned with a particularsort of moral claim, the sort that nowadays we would call “rights”; Aristotle lists what one is owed in virtue of being a citizen under the constitution, what one is owed as a result of a contractual agreement, and what one is owed by a wrongdoer as a result of having been a victim of illegal injury, as examples of special justice.

Special justice obviously corresponds more or less to the realm of libertarian rights, while general justice corresponds to interpersonal morality more generally. Where libertarians most crucially depart from Aristotle is in regarding only special justice as legitimately enforceable, whereas Aristotle also regarded parts (not all) of general justice as legitimately enforceable. Still, even Aristotle agreed that some aspects of general justice (generosity, for example) are not properly enforceable, and that special justice was especially the concern of law.

Now it’s often assumed that libertarians can properly have no use for left-wing concepts of “economic justice” and “social justice.” But many of the concerns that left-wingers treat under these heads actually are, directly or indirectly, questions of libertarian rights, since many of the disadvantages that burden the poor, or women, or minorities, are indeed the result of systematic violence, definitely including (though not necessarily limited to) state violence. So many issues of “social justice” can be accepted by libertarians as part of special justice.

Now it may still be true that some issues of “social justice” go beyond libertarian rights and so beyond special justice. But these may still properly be regarded as issues of justice if they fall under general justice. Even in cases where treating one’s employees like crap violates no libertarian rights and so should not be legally actionable, for example, it still violates interpersonal moral claims and so may be regarded as in this broader sense an issue of justice. Thus there’s no reason whatever for libertarians to surrender the concept of social justice to the statist left, or to let the concept stand as an obstacle to cooperation with the not necessarily or not irretrievably statist left.

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