Free Market Fairness, Distributional Adequacy and Distributivism
There’s an interesting review of Tomasi’s Free Market Fairness by O’Neill and Williamson in the Boston Review. The thought struck me recently that there isn’t much in the way of centre-right political philosophy. Many political philosophers present a set of principles which are squarely centre left, accommodating the free market but underlining the need for the maximum possible level of equality compatible with economic efficiency. The usual foil for this brand of liberal egalitarian position is the sort of minarchist free-market libertarianism defended by Robert Nozick, according to which individuals have an absolute right over legitimately acquired property.
According to the review, it looks like Tomasi wants to defend a compromise position which starts from a basically Rawlsian position but accords special value to market exchange and property rights. But it’s difficult to make such a compromise work – the reviewers don’t seem to think that Tomasi manages it.
The basic problems are that Rawls’s position does not prohibit market exchange and, once we’ve acknowledged that property rights are not absolute and can be compromised for the sake of social justice and/or the provision of public goods, it seems difficult to think of reasons why we shouldn’t arrange institutions to benefit those who are least well-off. There’s not much space for centre-right political philosophers to work with here. The best argument against liberal egalitarian conclusions seems to be an empirical one about the levels of equality that are realistically compatible with economic efficiency. But that isn’t a critique of liberal egalitarian principles as such.
In the review, O’Neill and Williamson report that Tomasi addresses this challenge by proposing his own test of ‘distributional adequacy’ as an alternative to Rawlsian distributive equality (i.e. maximise the position of the least well-off). But I didn’t really understand the idea of “distributional adequacy”, which is defined as being the requirement that ‘each and all should benefit from political and economic arrangements; if all are better off, it is acceptable that some have much more than others’. Better off than what? What is the counterfactual for comparison? It sounds like it is the requirement for pareto-optimality, but pareto is dependent on a comparison with the status quo. So a change is only ‘distributionally adequate’ if the rich are no worse off than they are at present? Or is it some kind of ‘state of nature’ comparison between the present set-up and a life of banging rocks together? Neither are very satisfying. I feel like I’m missing something…
In any case, it seems like O’Neill and Williamson are suggesting that Tomasi’s own principles point towards something like distributivism, a variant of European Christian democracy according to which the problem with industrial democracy isn’t that we have too many capitalists, but too few and too big.
If I get the chance I might give Tomasi’s book a read. I’m interested in seeing where contemporary philosophers might take the arguments of Hayek, who seems to be under-recognised by political philosophers as one of the major conservative liberal thinkers of the last century. But I start from a position of scepticism; I think it’s pretty difficult to make a clear philosophical case for the sort of centre-right position favoured by Anglo-American conservative liberals.