THE FAIR SOCIETY: The Science of Human Nature and the Pursuit of Social Justice. Peter Corning. xiv + 237 pp. University of Chicago Press, 2011. $27.50.
After decades of exclusion from meaningful social and political discourse, themes of social justice are making a serious comeback. One can point to several recent examples from the disciplines of political science, economics and philosophy, including, respectively, Larry M. Bartels’s Unequal Democracy: The Political Economy of the New Gilded Age (Princeton University Press, 2008), Amartya Sen’s The Idea of Justice (Harvard University Press, 2009) and Derek Parfit’s massive two-volume tome On What Matters (Oxford University Press, 2011). These books have arrived to coincide with the apparent awakening of the sense of injustice in popular movements from Arab Spring to Occupy Wall Street.
Peter Corning, who was trained as a biologist and is now the director of the Institute for the Study of Complex Systems, joins the conversation at just the right time. His most recent book, The Fair Society, was published in early 2011, and—like Joseph Stiglitz’s Vanity Fair article “Of the 1%, by the 1%, for the 1%”—it has turned out to be remarkably prescient. Several chapters read like an annotated list of complaints made by the most well-informed campers in Zuccotti Park last fall. Corning notes, for example, that in the United States, “since the 1980s, some 94 percent of the total increase in personal income has gone to the top 1 percent of the population”; at least 25 million Americans (17.2 percent of the workforce) are presently struggling with unemployment or drastic underemployment; “close to 50 million Americans experienced ‘food deprivation’ (hunger) at various times in 2009”; and as many as 75 million Americans (25 percent of the population) live in poverty. Adding insult to injury, the top 10 percent of income earners in the United States live 4.5 years longer on average than the bottom 10 percent.
In a nutshell, Corning’s thesis is that human nature has evolved in such a way as to create a natural revulsion to states of affairs like these. In the opening chapters, he recounts various evolutionary arguments for the notion that our hunter-gatherer ancestors possessed a deep sense of fairness and developed “a pattern of egalitarian sharing” in which “dominance behaviors were actively resisted by coalitions of other group members.” He draws eclectically on studies of baboons, descriptive anthropological accounts of hunter-gatherer societies and, in a few cases, the fossil record. With this biological framework in place, Corning endeavors to show that the capitalist system as currently practiced in the United States and elsewhere is manifestly unfair. His beef is not solely with laissez-faire capitalism, however; he claims that socialism is just as unfair, although in different ways, and that efforts to develop a “third way” that avoids the excesses of capitalism and socialism have been “anemic” and “unable to confront the status quo” of class-based inequality. In place of these failed institutions, he proposes a new type of society founded on a biosocial contract, which he describes as a “truly voluntary bargain among various (empowered) stakeholders over how the benefits and obligations in a society are to be apportioned among the members” that is “grounded in our growing understanding of human nature and the basic purpose of a human society.” Such a contract, he writes, must be focused on fairness and the obligation to address the “shared survival and reproductive needs” of our species.
Corning draws most heavily on evolutionary biology, behavioral economics and anthropology, but experimental social psychology would also back him up—and quite a bit more directly. Indeed, some of his ideas seem to have been inspired by the work of Morton Deutsch, who suggested, in a well-known 1975 article in the Journal of Social Issues, that human beings are finely attuned to three major principles of justice: equity, equality and need. Corning offers a slightly modified list. He defines fairness in terms of equality (in the satisfaction of basic needs, not necessarily in outcomes), equity (or merit) and reciprocity. The core thesis of The Fair Society was also anticipated by Melvin Lerner, who argued in 1977 that a universal “justice motive” compels individuals to pursue fairness goals to rectify unfairness and—only if these routes are blocked—to engage in victim-blaming and other defensive strategies to maintain the desired belief that we live in a just world (even if we do not). Although Lerner was perhaps more sensitive than Corning to the perverse consequences of caring passionately about the appearance of justice (for instance, blaming victims of rape, poverty or illness for their misfortune so as not to give up cherished illusions about personal deservingness), the two writers share the assumption that justice concerns are an essential part of human nature.
Anyone who is capable of critical perspicacity with regard to capitalist economic systems and practices is obliged to agree with Corning’s observation that the massive upswing in economic inequality over the past 30 years is at odds with nearly every conception of justice since Plato and, in that sense, is difficult (if not impossible) to justify on normative philosophical grounds (although some conservative libertarians have tried). Let us also grant that humans are prepared to experience moral outrage in the face of unjustified inequality (or gross inequity). Even capuchin monkeys show “inequity aversion,” refusing to participate in games in which other monkeys are given greater rewards for equal effort, as Sarah F. Brosnan and Frans de Waal showed in a 2003 article in Nature. Corning connects such observations to the present socioeconomic situation, writing, “Defection is the likely response to an exploitative, asymmetrical interaction,” and “No wonder there were protests and even riots at WTO [World Trade Organization] meetings.”
There is only one problem, and it is one that has given social scientists fits: What took so long? Why have U.S. citizens, for instance, put up with starkly increasing inequality and the kind of economic policies that only a dyslexic Robin Hood could embrace? There is a joke, often attributed to economist Paul A. Samuelson, which goes, “Economists have correctly predicted nine of the last five recessions.” I would say that sociologists, political scientists and others who study protest movements suffer from a similar problem, to wit: “Social scientists have correctly predicted nine of the last five revolutions.” The great political theorist Ted Robert Gurr, for instance, wrote in 1970 that “Men are quick to aspire beyond their social means and quick to anger when those means prove inadequate, but slow to accept their limitations.” If this were true in a deep psychological sense, rebellion would be far more common than acquiescence, but this is simply not the case.
My own, admittedly incomplete answer to the social scientists’ conundrum has emphasized a human motivation that is frequently on a collision course with Lerner’s justice motive and Corning’s biosocial contract, namely, system-justification motivation: the (typically nonconscious) desire to defend, justify and rationalize existing systems, institutions and widespread practices, even if (from a more objective point of view) they violate standards of justice, including equity, equality and need. Corning grants that our sense of fairness can be “easily subverted,” quotes Dr. Pangloss’s rosy rationalizations in Voltaire’s satire Candide, and touches—but only lightly—on beliefs and ideologies that blunt the sense of injustice. To my mind, the problem of system justification in U.S. public opinion about economic inequality (especially among political conservatives) is addressed far more satisfactorily in chapter 5 of Bartels’s Unequal Democracy.
Despite this conspicuous omission, much of what Corning has written is both important and accurate. The Fair Society is wide ranging and covers many areas of scholarship in a useful, integrative, insightful manner. It is an edifying book—not least because it offers a tremendous collection of memorable quotations from justice scholars over the centuries—more than a groundbreaking one. One could reasonably wonder whether his proposed biosocial model, which draws heavily on aspects of stakeholder capitalism and closely resembles that of Swedish society, is really enough of an improvement over the socialist and capitalist systems he so effectively lambastes in earlier chapters of the book. Even if one accepts Corning’s goal, there are huge obstacles standing in the way of its implementation. He recognizes, quite correctly, that “conservatives with vested interests in the status quo will no doubt dismiss the idea of a Fair Society as just another utopian scheme,” but it is far from clear how proponents of social and economic justice will ever overcome conservative skepticism. “There must be a broad political consensus that social justice is a core social value,” he writes, but this is precisely the problem; such a consensus does not exist. “How do the roughly 70 percent of us who support the principle of fairness and social justice overcome the formidable power of the 30 percent who largely control our politics and our wealth and who will fiercely defend the existing system, and their self-interest?” he asks. How, indeed? The difficulty, in my view, is that no one, including Corning himself, offers a convincing answer to this question.
At this moment in history, when our problems are so much clearer than their solutions, it is a genuine contribution to offer clearheaded analysis and moral encouragement to take much-needed steps in the direction of social and economic justice. I admire Corning’s attempt to develop a normative theory of justice that is “built on an empirical foundation”—that is, knowledge gleaned from the social and behavioral sciences, including aggregate sociological data from research on social indicators. Along very similar lines, psychologist Aaron Kay and I have advocated “naturalizing” the study of social justice, thereby integrating descriptive and normative insights gleaned from psychology, social science, philosophy, law and other disciplines.
Given the thick walls that separate academic scholarship from popular concern and policy outcomes, it is probably too much to expect rapid implementation of the specific recommendations made in The Fair Society, such as these, which address taxation: “Eliminate property tax deductions for second (vacation) homes, tax capital gains at the same graduated rate as earned income, and eliminate the expanded home equity line of credit loan provisions.” Nevertheless, one hopes that those who wish to occupy places of power on behalf of the 99 percent will heed Corning’s sage advice about what to do and—just as important—what not to do in planning for a better, more just society.
More.
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- Psychology of Inequality
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- The Inherited Situation of Racial Inequality
- Barbara Ehrenreich on the Sources of and Problems with Dispositionism,
- The Motivated Situation of Inequality and Discrimination
- The Unequal Situation of Seperation
- Examining Why Estimated “Costs” of Racial Inequality Vary by Race,
- The Situational Consequences of Poverty on Brains
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- Barbara Ehrenreich on the Sources of and Problems with Dispositionism,
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- Independence Day: Celebrating Courage to Challenge the Situation
- Cheering for the Underdog
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- The Cause of Rioting? That’s Easy: Rioters!
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- Aaron Kay, “The Psychological Power of the Status Quo, and
- System Justification Theory and Law.
To review the full collection of Situationist posts related to system justification, click here.
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