Against Science

Simon Wren-Lewis thinks that the political right has a problem with facts and science. There's an immediate philosophical issue here in that Simon implies that the right's attitude to facts and science is uniform because he assumes that facts and science are synonymous. But this isn't the case. The right has a high respect for facts, albeit narrowly defined, but it has an innate suspicion of the ambition of science. Facts are objective certainties: their truth is indisputable. But while some on the right have a flexible view of what constitutes a fact - the contents of the Bible, or the "reality" of race - the core conservative tradition of pragmatism, exemplified by Edmund Burke and Michael Oakeshott, sees facts as limited by experience. In other words, facts exist in the realm of reality rather than speculation. As Oakeshott famously put it, "To be conservative, then, is to prefer the familiar to the unknown, to prefer the tried to the untried, fact to mystery, the actual to the possible, the limited to the unbounded, the near to the distant, the sufficient to the superabundant, the convenient to the perfect, present laughter to utopian bliss". This doesn't mean that conservatives are positivists, or that they limit their sympathy only to certifiable truths. For example, that antinomy of "fact to mystery" clearly excludes the mystagogy of the Church of England and the monarchy. 

In contrast, science operates on probability - the likelihood that something is true - because certainty is limited.  The edge of science is a venture into the unknown and the scientific method is more than simple empiricism. Knowledge progresses through the refinement of working hypotheses, which means it is a combination of deductive and inductive reasoning. The discipline of economics, Simon's specialism, has often been criticised for its pretension to scientific rigour, particularly in its reliance on mathematical models, but this is to imagine that economics deals in facts of a mathematical nature. It doesn't. Economics is a social science, which means that its truth is often contingent, hence the prevalence of stylised facts: general principles that hold in aggregate but for which contrary evidence can always be found at the granular level. That facts and science are not synonymous is not just pedantry. It points towards an important distinction in conservative thought between the familiar and the unknown, which is another way of saying between practice and theory.

Simon describes the right's problem thus: "Why does the political right increasingly seem to be on the wrong side of facts and science, and what should scientists do about it? One answer to the first question comes from asking another. Do some on the left, by which I mean those whose views are to the left of the positions adopted by the current Labour leadership, occasionally have problems with facts and science? My own answer would be that some can, at least in the area I know best which is economics. The example that is freshest in my mind is UK inflation." That "occasionally" is doing a lot of work. His specific argument is that "the inflationary episode we have recently been through in the UK was in part generated by higher energy and food prices, but it was also a result of strong labour markets, where unemployment was low by recent historical standards and vacancies were very high. ... some on the left were much happier talking about imported inflation than labour markets being too strong. Many claimed inflation was profit led. Yet the evidence so far for the UK is pretty clear that profit shares, outside of the energy sector, have remained pretty stable." 

This ignores that the left is not necessarily viewing the "episode" as simply another random event that can be empirically assessed. Rather leftists tend to see it in historical terms as part of a longer trend (a stylised fact, if you prefer), commencing in the late-1970s, that has suppressed working class incomes and boosted returns to capital, leading to today's high levels of inequality. The short-term stability of profit shares in sectors other than energy is not incompatible with this. The tendency to accuse the left of a utopian obsession with the future means that its engagement with history tends to be occluded. For example, critical theory is deeply embedded in historical reasoning as much as social science but is commonly presented as unmoored from both. The qualifiers in Simon's statement - "some", "many" - and his use of "happier" indicates that he recognises that the left has exhibited a range of opinions, both in respect of the latest bout of inflation and the secular trends of the last half-century, but he is obliged to construct a left strawman in order to establish a commonality with the right, namely the power of ideology: "My point is not that left and right are much the same. They are obviously not, and the right has power while the left do not. Instead it is to suggest one source of reality denial is ideology." 

This sails dangerously close to the centrist conceit that everyone bar the centre is driven by ideology, which requires Simon to indulge a form of horseshoe theory in which both left and right are vulnerable to self-delusion: "The ideological source of the left’s focus on profits rather than a strong labour market is obvious. On the right, neoliberalism typically argues against state ‘interference’ with firms and markets. Both climate change and lockdowns are about the state taking measures to avoid extreme externalities. Equally a libertarian ideology would see both policies as restricting personal liberty". Again, that "obvious" is doing a lot of work. In fact, there are plenty on the left who consider an obsession with profit to be merely vulgar, in the Marxian sense, and who would prefer to focus on the clear differentiator between left and right that Simon himself identifies, namely power. The claim that neoliberalism argues against state interefence with firms and markets suggests that Simon really doesn't understand neoliberalism either in theory or practice, though I suppose that "typically" might allow him a degree of leeway. 

Neoliberalism is first and foremost a theory of state power. While inspired by Austrian economics (or classical liberalism, if you prefer), it is a pragmatic of how to introduce the market into a social democratic framework. Despite all of the "reforms" since 1979, Western European economies remain fundamentally social democratic, hence we still have state interference, large public sectors and high rates of taxation. Even the US, with its private healthcare and weak labour laws, is recognisably the social democratic polity built between the 1930s and 60s, despite the Reagan revolution. The equivalence of neoliberalism and libertarianism is also naive. While the election of Javier Milei to the Argentinian Presidency may prove a damp squib because he is clearly just a neoliberal with a daft haircut, the vote itself was decided by the specific difference of what was sold as libertarianism. Getting rid of the central bank and dollarising the economy is not neoliberal practice precisely because it curtails state power.

At this point in his argument, Simon executes a sharp turn to highlight the return of the "paranoid style" (a la Richard Hofstadter) to conservative politics, mainly in the US but also in the UK and particularly in the media: "To see how this paranoid style sits far too easily with today’s politics on the right we can look at right wing media, and in the UK with the strong crossover in recent years between those writing in that media and Conservative political leaders and their advisers". The problem with this turn is that ideology does not neatly segue into conspiracism. The one is a collection of beliefs, not necessarily consistent or coherent, while the other is a style of reasoning that posits a singular "key" that explains manifold phenomena. The purpose of Simon's swerve is to establish a line from the media's indulgence of untruth to the Conservative Party's rejection of scientific expertise ("One of our former Prime Ministers made his journalistic reputation doing just this by making things up about the EU"). 

But this isn't convincing. Telling lies, or being "economical with the verité", is not the same as having contempt for science. All politicians lie and mislead - consider the current leader of the opposition - but few of them were trained in the art at newspapers. The Johnson adminstration's disregard for scientific advice, which has been on ample show during the pandemic inquiry, was clearly the product of a more fundamental disregard for the lives of others and a blasé attitude towards public health. That can certainly be attributed to ideology, but the ideology in question is the traditional Tory one, marked by a contempt for the common herd and an aversion to further empowering the state bureaucracy at a time of crisis. Boris Johnson did not mark a departure from Tory values, any more than the pursuit of varying degrees of austerity by successive administrations from 2010 onwards did. The last 15 years have obviously been frustrating for a Keynesian, but to imagine this came about because of a recent rejection of facts and science, rather than a recapitulation of the traditional Treasury view, is - well - paranoid.

Simon's blogpost dribbles away into inconsequentiality and an appeal to liberal virtue: "The most effective way of tilting the scales back towards reality and science is to endeavour to ensure these politicians and this political viewpoint are kept well away from power in the future". Good luck with that, mate. This obviously ignores the structural dimension, and it is here that he could benefit from addressing the analyses of the left, notably Marxists like David Harvey and Robert Brenner, on the long-term causes of the current moment, from the spatio-temporal fixes of capitalist accumulation to the crisis of profitability and secular stagnation. So long as the political system is designed to block any challenge to capitalism, and so long as neo-Keynesian economics seeks to preserve capitalism through a "synthesis", we will see politicians spouting nonsense and denying facts. As Antonio Gramsci put it, "The crisis consists precisely in the fact that the old is dying and the new cannot be born; in this interregnum a great variety of morbid symptoms appear".