Chapter 2 of ‘In Open Seas’.
Ignoring the fact that humans are social has been a failing
of much economic policy thinking. It underpinned the neoliberal changes on the
1980s and 1990s which were based upon the assumption that an individual’s
consumption or income was the focus of policy.
But a person’s income (or
consumption) is not a complete measure of their wellbeing. It is easy to think
of reasons why their equivalence with wellbeing is not exact. A reasonable
response might be that, on average, the equation works and that income is the
best single indicator we have. Even if this were true, there is a danger from
forgetting all the caveats.
The problem is even deeper, for
there are many other factors which influence wellbeing; pursuing income may
undermine those other factors. Later chapters will address questions of the
environment and sustainability, and the distribution of wellbeing among people.
The aim of this chapter is to reduce the obsession with income as the focus of
policy.
GDP as an Alleged Measure of Wellbeing
The usual measure of income for a nation is per capita Gross
Domestic Product (GDP). (Strictly it
should be ‘National Income’, which excludes income which goes overseas and
capital depreciation, but allow the simplification adopted by the conventional
wisdom.)
I first met GDP in my opening
economic lectures in 1962. My teacher, Alan Danks, pointed out its limitations
including that if neighbours did each other’s washing the measure would
increase. (He could have added that a mother sending her child to a childcare
centre and going to work there would have much the same effect.) Not long
after, I read J.K. Galbraith’s Affluent Society, with its cautioning
against the usefulness of GDP, and Paul Samuelson’s Foundations of Economic
Analysis with an introduction which confesses that ‘the quaint modern
custom of excluding the value of one’s wife’s services from national income
cannot condone [Samuelson’s wife’s] exclusion from the title page’. Later, I
would read Simon Kuznets, founder of modern national accounting from which GDP
is derived – a colleague of Galbraith and a teacher of Samuelson – who wrote in
1934 that ‘the welfare of a nation can scarcely be inferred from a measurement
of national income’.
So I have been greatly puzzled by
those who, decades later, claimed that economists say per capita GDP measured
wellbeing, ignoring the many eminent economists who said the opposite. The
ignorance is compounded with proposed alternatives which suffer similar
limitations to GDP. The challenge is not to fiddle around with its definition.
Economists need national accounts
to assess the workings of the market economy, especially for tracking
unemployment, inflation, the balance of payments and for fiscal and monetary
policy. GDP, which is a part of the accounts, entered public commentary in
other roles. Unfortunately, if nothing else of substance is around, we grab
GDP, like a drowning man hangs onto a sinking boat.
Subjective Assessments
GDP-associated measures are derived from objective goods and
services bought and sold in the market. In recent years people have been asked
how they feel: ‘are you happy?’ or ‘are you satisfied with life?’ Converting
the answers into useful measures is not without problems, but there is evidence
that such subjective measures correlate with physiological measures and other
people’s assessments of the individual. At the very least, they offer an
alternative means of looking at wellbeing, thereby critiquing material income.
The longest ‘happiness series’ we
have – I use ‘happiness’ interchangeably with ‘life satisfaction’, merely
because it is shorter – derives from annual surveys in America beginning in the
late 1940s. Since then, average US real material incomes have risen over three
times but the average level of happiness has hardly changed and is at a similar
level today to what it was 70 years earlier. You are much richer than your
grandparents but no happier. Huh?
There are shifts within
subgroups. Today’s American blacks are happier than their grandparents, which
is some comfort, but still average as less happy than whites, which is not
surprising. More paradoxically, while American women remain happier than men,
they are less happy than their grandmothers, even although they have a greater
share of labour earnings. (It is not sufficient to argue that today they are
holding down two jobs, because they could abandon working in the market economy
and that would make them most decidedly unhappier.)
We have much less data for other countries, but we can
compare their happiness rates at a point in time. This shows that among
affluent countries there is no correlation between the average happiness of a
nation and GDP per capita. However, at lower levels of per capita GDP – well
below New Zealand’s – there is a rough correlation, so that among low-income
countries the higher the average income, the higher the average level of
happiness (or life satisfaction) on average. That provides a case for poorer
countries increasing their GDP, but it does not apply to affluent ones.
Happiness Levels Within a Population
There are patterns within a population which seem to be
fairly general among affluent countries, although on the whole there do not
seem to be a lot of differences among ethnic or language groups once other
factors are allowed for.
Happiness averages are higher
among young people than for those in their mid-adult years, but the elderly are
also happier (so the relationship is curvilinear). An average ‘married’ person
is likely to be happier than someone who is living alone. Be careful about
causal directions; perhaps happy people marry or stay married. Serious analysis
has to be careful about the interactions of the various influences. One news
headline announced that widows were happier than married women. Before
considering bumping hubby off, observe that widows are older on average than
married women and that the age effect is stronger than the marital effect.
Married women tend to be happier than widows of the same age.
The influences identified thus
far can hardly be affected by public policy. Some of the correlates with
happiness can. One clear finding is that
unemployment is typically bad for happiness and life satisfaction. (There are
no similar findings for inflation.) A similar result applies for the sick and
disabled, whose lives are limited by their not being able to participate in
their communities. My guess is that housing adequacy may matter for life
satisfaction, but I have never seen solid research on the effect, probably
because it is so difficult to measure.
The impact of income on happiness
within a country is more complicated. The general finding is that those with
higher incomes are slightly better off than those with lower incomes (if all
other characteristics are the same). The effect is not strong. For instance,
doubling income increases happiness to about the same degree as getting
married. (This is not the same thing as saying that two can live as cheaply as
one.)
However, at the bottom of the
income distribution (say, the bottom 20 percent), the income effect is much
stronger than the ‘slightly’ of the previous paragraph – the poor are much more
unhappy. A utilitarian would conclude that the sum of happiness could be
increased by transferring incomes from the top and the middle of the income
distribution to those at the very bottom.
But there is a puzzle. Over time
and between countries, higher average incomes appear to have no impact on
happiness among the affluent, even though when we look within an affluent
community, we find that there is this (very mild) correlation between happiness
and income.
The conventional explanation –
aside from denial that subjective measures have any meaning – is that one
element of happiness is status. People feel they are happier with higher
incomes because it gives them greater status than those with less. When everyone’s
income goes up they get no additional life satisfaction because they maintain
their income ranking. Thus, overall increases in income do not raise happiness.
This might explain why the
wealthy are keen on tax cuts, despite having much more than enough to spend.
Perhaps they think the higher resulting income will add to their status. But
since all their peers’ incomes will go up too that they will only maintain
their ranking. Not sure about this; many would say it was just pure greed.
Status seeking also explains
‘conspicuous consumption’, the showing off how wealthy someone is. (Galbraith
has wonderful illustrations in The Age of Uncertainty.) Another
demonstration of status can be charitable giving. While we should not sneer at
the genuineness of the motive, it is noticeable that anonymous donations have
been less frequent since Rogernomics.
Recent international studies have
found that those countries where there is trust in the community (would you
expect your wallet to be returned untouched?), in their health system and in
the government generally, also describe themselves as happier. It may be too
early to draw strong policy conclusions but one is struck that the neoliberal
approach of the 1980s and 1990s with its focus on selfishness and lack of
trust, may have done little to promote happiness in New Zealand – it did not do
much for material income either.
A different approach, which
broadly supports the above conclusions, is provided by a 2021 Pew Research
survey which asked about what makes life meaningful. There are differences
between the seventeen affluent countries in the survey, but the general finding
was that respondents mentioned family and children most often, occupation and
career second, and material wellbeing third. Very close behind were friends and
community, and physical and mental health. New Zealand respondents mentioned
friends more often than material wellbeing.
The Hierarchy of Needs
We can gather the previous sections together by drawing on
psychologist Abraham Maslow’s hierarchy of (human) needs. The hierarchy is
frequently presented as layers in a triangle, with a point which draws
attention to the upward direction.
However, the casual observer may
think that the needs at the top are smaller than those at the bottom. So here the hierarchy is presented as a
stack. (Sometimes the asterisked levels are subsumed in self actualisation
needs.) Stack or triangle, the physiological needs at the bottom are the
foundation. They are the needs with which GDP is most concerned. Economics has
much less to contribute to the remaining higher levels.
Maslow’s
Hierarchy of Needs
Transcendence
needs*
Self-actualisation
needs
Aesthetic needs*
Cognitive needs*
Esteem needs
Love and belonging
needs
Safety needs
Physiological
needs
Certainly, economic stabilisation
can contribute to safety and security needs, possessions to status-esteem
needs, avoiding unemployment to all the upper needs. Income inequality may
contribute to the esteem needs of those at the top. But generally, the role of
conventional economics measures, such as income, become less relevant further
up, just as the happiness research reports.
While economists tend to see a
job as a trade-off for obtaining income, paid work also has latent functions
which contribute to levels of the Maslow hierarchy of needs above the economic
foundation for which income provides:
– it imposes a time structure on the working
day;
– it involves contacts and regularly shared
experiences with people outside the household;
– it links an individual to goals
and purposes which transcend her or his own;
– it enforces activity;
– it provides social status
(typically people who meet for the first time ask each other what do they do).
(NINS:410-11)
The economy makes some
contribution to wellbeing. But it is a limited one. In particular, the GDP
measure, even if we could fix up all its problems, cannot be a comprehensive
measure of wellbeing since it is dealing with only the bottom step in the hierarchy.
A humbling thought for economists, but a proud one in that economics
contributes to the foundation of the Maslow hierarchy of wellbeing. (A similar
conclusion might apply to all public policy: it can make a contribution to some
needs, but not to all of them.)
The Social Dimension
While Maslow was a psychologist, there is a social dimension
to his hierarchy; the higher needs involve some social validation, the middle
ones require social networks to fulfil them. That suggests an explanation as to
why rising material living standards are not associated with rising life
satisfaction.
Social networks are not well
studied in the happiness survey context. An example might be that in order to
obtain a high-paid job one might have to move to a location far from your
family network, so economic income is up but social connections are down. Other
issues are also relevant: how many friends have you? How often do you connect
with them? Do you often feel lonely? It is hard to ask a suitable question in a
short questionnaire.
However, there is one routine
question which sheds some light: respondents are asked about their marital
status. We all know of good, indifferent and bad marriages. Even so, the
evidence from the surveys is that married people are on average happier than
those who say they are not married. We may speculate on why, but for the
purposes here it is evidence that social relationships affect wellbeing,
particularly with reference to the love and belonging needs in the middle of
the Maslow hierarchy. GDP says almost nothing about such social connections,
other than when they generate a market transaction.
It is conceivable that modern
economic development has been associated with deteriorating social conditions
so that the impact of the extra material consumption has been offset by poorer
social connections. One has to be cautious, because a comprehensive explanation
requires that the two effects almost exactly offset one another. But at least
this reminds us that wellbeing is more than the economists’ material
consumption; that social and psychological conditions, outside the remit of
economics, are important.
So the surveys conclude that age,
employment status, gender, health, marital status and community trust are more
important determinants of life satisfaction than income at even moderate levels
of income. The exception is that the happiness of those at the bottom of the
income ladder could be markedly improved if their relative income was higher.
The surveys might be interpreted to suggest that housing, social connections
and social ranking also have considerable influence on life satisfaction.
A weakness of the survey evidence
is that generally it assesses wellbeing at a point in time. We do not have much
data which tells us the patterns for an individual through their life cycle.
However, we can make some inferences about some other significant issues.
Health and Longevity
Consider my grandfathers. My material standard of living is about
double theirs but, if we can rely on back-projecting the happiness surveys, it
is likely that their life satisfaction was similar to mine. Both died before I
was born. My maternal one died in an accident at a railway crossing; my
paternal one died after a debilitating illness. Both were in their fifties. I
have lived a quarter of a century longer so we can be reasonably sure that I
have had many more years of happiness than either of them.
This does not appear in GDP;
indeed, my post-retirement longevity lowers per capita GDP since the elderly
don’t produce much.
A bridge
was built over the fatal crossing and the treatment of my other grandfather’s
cancer would be more effective today. Both activities appear in GDP, but their
qualitative impact on each life far exceeds the quantitative one on production.
One is entitled to conclude, with various caveats, that my paternal grandfather was less happy because
of his illness. So medicine and other measures have not just prolonged life, but given us a better quality of life while we
are living.
I can better compare myself with
Dad. Again, we were probably of about equal happiness despite my income being
higher. What strikes me about the differences between us is life choices. Dad
was the eldest of seven (with an ailing father) and left school in the Great
Depression in order to support his family. Had he had my chances, he would have
stayed on, gone to university and very likely become a very good GP. (He was
bright enough and had the social and personal skills and an interest in
medicine, evidenced by his second career as a psychopaedic nurse.)
For women, the inter-generational
comparison is even starker. I am struck by the number of women in my mother’s
generation who never had a chance, but by sheer ability contributed to the
public domain (as well as being good mothers).
Economic development, which is
not the same as GDP growth, has opened up choices our ancestors could not have
dreamed of (especially for women).
Amartya Sen’s ‘capabilities’ approach – encapsulated in the Fraser-Beeby
principle set out below – proposes that social arrangements should be evaluated
according to the extent that people are capable of achieving their well-being
(rather than on their mere right or freedom to do so). Dad would have loved to
be a doctor although he may never have dared dream of it.
From this perspective I have been
more fortunate than Dad, not because my per capita real income is higher (true)
or that I am happier (probably not true) but because I have been better able to
exercise my capabilities.
The capability approach throws
light on John Stuart Mill’s puzzle: whether it was ‘better to be a human
dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a
fool satisfied.’ He concluded against the pig: ‘if the fool, or the pig, are of
a different opinion, it is because they only know their own side of the
question. The other party to the comparison knows both sides.’ Sen offers an
extension. If the pig has the capability to be a Socrates, he is worse off if
it is not realised.
Opportunity has been a central
concern in the development of New Zealand. Not in Narrow Seas asked why
people came to New Zealand. (NINS20) It concluded that while there were
objective differences (such as longevity and incomes) from other possible
destinations, the differences were small (and not well-measured at the time).
The critical element which had the newcomers coming to the other side of the
world is that they saw New Zealand as a land of opportunity; they were not too
wrong then.
The social objective of providing
opportunity remains in our rhetoric. It is magisterially captured in the
ambition expressed by Peter Fraser (drafted by Clarence Beeby and gender
amended as later he said Fraser and he would have wished):
The government’s objective,
broadly expressed, is that every person, whatever her or his level of academic
ability, whether he or she be rich or poor, whether he or she live in country
or town, has a right, as a citizen, to a free education of the kind for which
he or she is best fitted and to the fullest extent of her or his power.
While there are complaisant
anecdotes to ‘prove’ the objective is being attained, there are also many
anecdotes – and some research – which demonstrate that able children from poor
circumstances are less likely to make it. Sadly, whatever the professed aspirations,
public policy often ignores the needs of those children, undermining any chance
they have to achieve their potential.
Wellbeing is Not the Same as Income
While philosophers and social statisticians may conclude
that there are profound deficiencies in such subjective assessments as surveyed
happiness or life satisfaction, these alternative measures are useful if they
have undermined the uncritical acceptance that income is a good measure.
Modern societies experience
economic and social development (which has been rapid in comparison to human
experience for the millennia earlier). The tendency is to assume that this
development is generally progressive (environmental destruction aside). The
rise in per capita real incomes seems to confirm this judgement.
Of course, there has been
progress because we live longer and healthier lives, we have superior life
opportunities to those of their ancestors and living is safer in some parts of
the world (but only in some). However, GDP per capita (or any of its associated
measures) is only tenuously connected to such outcomes. While economics has a
sophisticated account of economic progress, there is not a comparable account
of social progress.
The material foundation of the
Maslow hierarchy of needs has consolidated but we cannot say the same about the
social conditions which influence the upper parts of the Maslow hierarchy.
There is even a case that some economic changes – such as the increased
intensity of competition – have worsened social conditions, while other changes
have damaged wellbeing – urbanisation is a possible candidate.
I am not sure about such things,
but I do think we could have handled the social change better if we had not
transferred the economic model of economic development to our thinking about
social development, a concern which nags me as I write this book.