Andrei Shleifer and the Harvard Economists Who Looted Russia

In a photograph taken in Moscow when he was six, Andrei Shleifer (b. February 20, 1961) wears the uniform of a Soviet Army general. The costume fit the boy. When a friend moved to one of the best schools in the city, Shleifer rode his bicycle to the gates and stayed until the principal agreed to admit him too. His parents were engineers. The state had chosen the profession for them, as the state chose most things in the lives of Soviet Jews in those years.

The family left in 1976 with help from the Hebrew Immigrant Aid Society and settled in Rochester, New York. Shleifer was fifteen and spoke little English. He later said he learned most of it from Charlie’s Angels. He was good at mathematics, good enough that Harvard admitted him, and in his sophomore year he walked into the office of a young assistant professor named Lawrence Summers (b. 1954) and told him his paper contained errors.

Summers was the nephew of two Nobel laureates in economics. He had won tenure at Harvard younger than almost anyone before him. He did not throw the sophomore out. He took him on. The friendship that began in that office shaped both careers, and twenty years later it cost Summers the presidency of the university and cost Shleifer something harder to name.

Shleifer finished his A.B. in 1982 and went to MIT for the doctorate, which he completed in 1986 under Franklin Fisher (1934–2019), with Robert Solow (1924–2023) and Stanley Fischer down the hall. He taught at Princeton, then at the University of Chicago business school, and in 1991 he came back to Harvard and stayed. He holds the John L. Loeb chair in economics. By the RePEc citation count he ranks, in most recent years, as the most cited economist alive.

The work came in waves, and each wave attacked a comfortable assumption.

The first assumption was that financial markets price assets right. The efficient market hypothesis held that any gap between price and value gets closed by traders who smell the profit. Shleifer, working mostly with Robert Vishny (b. 1959), asked who those traders are and what constrains them. They run other people’s money. They face redemptions when they are down. They cannot wait forever for the market to come to its senses, and the market can stay senseless longer than they can stay solvent. Their paper “The Limits of Arbitrage” (1997) put a name to the problem and became a founding text of behavioral finance. Mispricing persists, the paper argued, because the smart money is not free to act. The book that followed, Inefficient Markets: An Introduction to Behavioral Finance (2000), carried the case to a wider room.

The second assumption was that managers serve shareholders. Shleifer and Vishny’s survey of corporate governance, published the same year, asked a blunter question. How does an investor in Boston ever get his money back from a manager in Moscow or Milan who controls the assets and writes the books? Their answer was concentrated ownership. A large shareholder has the motive to watch the manager. He also has the motive to rob the small shareholders sitting beside him. The trade is real and has no clean solution, and saying so reframed the field.

The third assumption was the largest. With Rafael La Porta, Florencio López-de-Silanes, and Vishny, Shleifer built what came to be called legal origins theory. They gathered data on dozens of countries and asked why some protect investors and some do not. The pattern they found ran along an old fault line. Nations that inherited English common law tended to give shareholders and creditors stronger rights, courts more independence, and regulators a lighter hand than nations built on French civil law. Those protections, they argued, deepen capital markets and speed growth across generations. The claim turned legal tradition into a number a regression could use, and the regressions multiplied. So did the objections. Legal historians said the categories were too crude, the traditions too tangled, the causation too convenient. Shleifer and his coauthors answered with more data and held their ground.

A single proposition runs under all of it. Prosperity comes not from rational men but from institutions that channel imperfect men toward useful work. Markets beat governments where property is secure, contracts hold, and the powerful are fenced in. He carried the same suspicion to the state itself. With Vishny and others he showed how licensing rules and entry barriers protect the established firm and feed the bribe-taking clerk rather than the consumer. The fullest statement is The Grabbing Hand: Government Pathologies and Their Cures (1998), which treats the politician the way the governance work treats the manager, as a man who serves himself unless something stops him.

He would soon test the proposition in his own conduct, in the one country he knew from the inside.

The Soviet Union came apart in 1991, and Harvard came to Moscow. The Kennedy School sent men. So did the Russian Research Center, the economics department, and the Harvard Institute for International Development. Jeffrey Sachs (b. 1954), fresh from advising Poland, was the loudest of them. Shleifer arrived by a different road. The World Bank sent him, and the World Bank’s chief economist that year was Summers. Shleifer held an advantage no other American could match. He was born there. He spoke the language. He could sit with the young reformers around Yegor Gaidar (1956–2009) and Anatoly Chubais (b. 1955) and catch the meaning under the words.

The city was full of foreigners chasing the same opening. Consultants, bankers, missionaries of the market, and a layer of swindlers underneath them. Money moved in cash. Kidnappings were common. The reformers worked against the clock, certain that a slow privatization would hand the country back to the Communists. Gaidar called his planners the kamikaze team. They issued vouchers to a hundred and forty-eight million citizens and pushed state firms into private hands by the thousands, fast, on the theory that speed itself was the only safe policy. Shleifer advised Chubais and his lieutenant Dmitri Vasiliev, and he wrote the logic down later in Privatizing Russia (1995) and Without a Map (1999). Summers blurbed the first book and said the authors had done remarkable things in Russia.

To run the day to day, Shleifer hired a lawyer named Jonathan Hay, an Idaho native and Rhodes Scholar just out of Harvard Law. Hay had unruly hair, oversize horn-rim glasses, and a high tolerance for chaos. He set up the Harvard operation inside Chubais’s privatization agency, in a cold government building near Red Square. He told a reporter later that they had no heat, no Xerox, no fax, no food. A Russian lawyer summed up Hay’s method in three words. Don’t worry, be happy.

The work carried a hard line through the middle of it. The contract that Harvard signed with the United States government barred everyone on the project, their families, and anyone acting for them from investing personal money in Russia or holding a stake in any Russian business. Even a savings account in a Russian bank was off limits. The line existed because the conflict it guarded against was plain to anyone who paused over it. The institute’s own human resources officer, Louisa French, described under oath the test the staff was supposed to run on every decision. They asked how it would look on the front page of the New York Times. The mantra, she said, was that if you had to ask, you were too close to the line.

In July 1994, Shleifer and his wife began to invest in Russia.

Nancy Zimmerman ran a hedge fund out of Cambridge. She had left Goldman, Sachs to start it, and she out-earned her husband by a wide margin, more than a million dollars to his hundred and ninety thousand the year the investing began. She called him Boss. With the help of Leonard Blavatnik (b. 1957), a Russian émigré on the Forbes 400, the couple put two hundred thousand dollars into a vehicle that held shares of Russian firms being privatized under Shleifer’s own guidance, among them Gazprom and a set of aluminum smelters. When Blavatnik later merged those smelters, Hay’s American lawyers, paid by the United States, worked the merger papers for free.

That same season the Shleifers went into Russian oil with the hedge fund Farallon. On August 11, 1994, Shleifer wired a hundred and sixty-five thousand dollars to a bank account in the Channel Islands to buy thirty thousand shares of an oil company called Purneftegas. By early November more than four million dollars sat in Russian oil stocks, most of it Farallon’s, a tenth of it the Shleifers’. The shares were registered in the name of Zimmerman’s father, a Chicago man with racehorses and a stake in a small bank. A Farallon partner, David Cohen, told the grand jury what they were buying with Shleifer’s name. Russia then was the Wild West, he said, and they were petrified. There was incredible crookery, and they wanted all the protection they could get, and they thought Andrei provided some of it. People might think twice before crossing Andrei Shleifer. His closeness to Chubais was one of the reasons.

To work out which oil stocks to buy, Hay sent a first-year Harvard law student in Moscow to study the market. The student posed as the Russian agent of a foreign investor. He testified later that Hay told him to look at oil and gas because they sat at the front of privatization, and that those would be the most valuable assets in the economy, so of course they would be the most wanted.

In October 1994, the chairman of Harvard’s economics department, Dale Jorgenson (1933–2022), gave a cocktail party at his home. The room held economics stars, among them two men who had won the John Bates Clark Medal, Jorgenson himself and Martin Feldstein (1939–2019), once Ronald Reagan’s chief economic adviser. Shleifer and Zimmerman talked about their Russian investments in front of all of them. Feldstein grew interested and telephoned Shleifer afterward for an introduction to Blavatnik. He looked at Russia and decided against it. Shleifer stood in a room full of his peers and spoke freely about the thing his contract forbade, and no one in the room thought to stop him.

By 1996 the project had folded a love affair into its finances. Hay had fallen for Elizabeth Hebert, an American who wanted to launch the first licensed mutual fund company in Russia. She arrived at meetings on time in a trim suit with a leather portfolio of notes. Hay arrived late with his hair flying and no pen. He let her use his government car. He pressed the Russian regulators, who were his own advisees, to register her company ahead of larger and more seasoned rivals like Credit Suisse and Pioneer. When the registration came through first for Hebert, the Moscow financial community understood at once what it meant. Zimmerman moved to invest in the venture, an investment the conflict rules barred her from making.

The pressure on the Russians was real. Yeltsin had staked his reelection on mutual funds, and his prime minister told Vasiliev to his face that he was a failure. Hebert’s back-office partner, a Russian-born American named Julia Zagachin, told colleagues that if they did not get the thing running she would end up in jail. When an honest competitor refused to make room for her, a Russian official told the man, with Hay translating, that Zagachin was a grain of sand, an irritant, that they would get rid of her later, and that for now he had to take her into his company.

In late August 1996, Shleifer and Zimmerman went to Cape Cod, to the stretch of beach at Truro where they summered with Summers. By then Summers was deputy secretary of the Treasury and the architect of American aid to Russia. He knew the couple were investing there. He did not know they were hiding the oil shares behind Zimmerman’s father or routing bond profits through an Illinois bank to dodge Russian tax. He knew enough to worry. He told Shleifer to be careful, that there was a lot of corruption in Russia. He told Zimmerman there might be a scandal, that her husband could be pulled into it, that she should make sure she was clear with everyone. People might want to make Andrei a problem some day, he said. The world’s a shitty place. He told Shleifer to check what his Harvard contract said, and told Zimmerman to think hard about what she was doing.

Zimmerman had already named the problem herself, to a young aide, in a sentence that survives in the record. What was she supposed to do, she had asked, build a Chinese wall between herself and her husband through their bedroom. When she brought Summers’s warning home, Shleifer’s answer was a lawyer. They could use Michael Butler, he said, if they were worried about specific things.

The first person inside the project to sound an alarm was Holly Nielsen, a lawyer running the legal-reform secretariat. The favoritism toward Hebert’s fund shocked her. She wanted to reach Shleifer and barely knew him, so she took a colleague to breakfast at the Aerostar Hotel and poured out the story while he scribbled on a napkin. She asked him to keep it quiet, to use a code in any message, that the appointment with the pediatrician was confirmed. The colleague flew home, called Shleifer, and said that if what Nielsen described was true, Hay should be fired at once.

Shleifer met Nielsen in Cambridge that December. They lunched at the Faculty Club, and the next morning she came to his office in the Littauer Center and laid it out. Hay and Hebert were being stupid and arrogant, she said. If they had quietly taken the third or fourth registration, no one would have noticed. They had to have the first, and the first caused a sensation. Shleifer’s reply is in her deposition. He said he could not control who Jonathan slept with. As she left, he told her he was promoting Hay to run the secretariat. The man Nielsen had come to warn him about would now be her boss.

Others tried. A Pioneer executive named Timothy Frost took Hay to a diner off the Garden Ring and praised the good he had done, then told him there was a real problem, an odor of conflict of interest, and that he should lean over backwards to guard against it. Frost testified that Hay answered with a threat, that he could see to it that Pioneer’s business in Russia stalled. A New York Stock Exchange lawyer warned Vasiliev that the Harvard men would bring him public embarrassment. Vasiliev listened and protected Hebert anyway. He told an aide why. The first Russian mutual funds could carry no scandal, and the only way to be sure of that was to put them in the hands of someone close, someone they could trust.

The investigation came from the bottom of the agency, not the top. In early 1997 a Moscow staffer of the aid agency told the mission director that Hay’s girlfriend had been handed an unfair advantage. The director called the inspector general in Washington, who reports to Congress and not to the agency, and the inspector general sent two agents to Moscow. They worked quietly for six weeks, then the director telephoned Sachs at Harvard. Don’t say anything, she told him. We have a statement.

Sachs was furious. He had warned Shleifer about Russian corruption and had not imagined the corruption would be Harvard’s. When he reached Shleifer, Shleifer tried to call the investigation a vendetta by jealous rival universities. Sachs told the grand jury later that such investments by an HIID adviser were a conflict of interest and would damage the institute. Shleifer fired off a nine-page letter to the Harvard provost calling the inquiry zealous, outrageous, and vicious, and urging the university to cancel the whole Russia program. It was a great time, he wrote, for Harvard to send the aid agency straight to hell.

The agency reached the same destination on its own. On May 20, 1997, after Chubais himself demanded it, the United States killed the project. The termination letter used language a federal agency rarely uses. Shleifer and Hay, it said, had abused the trust of the United States government by using personal relationships for private gain, and had sent the Russians exactly the wrong message while American equipment and staff paid for it. Harvard fired both men from the institute two days later. Shleifer kept his tenured chair in the economics department.

Peter Aldrich, a Boston investor who had put money into Hebert’s fund as a favor to the Shleifers, wanted the truth from Hay. He called Hay to his office and sat him in a chair facing his own. He told Hay he had to know the truth, that he was a fiduciary with other people’s money. Then he asked whether Hay had invested in Russian securities. Hay said no. Aldrich asked if that was his truthful answer. Hay said he had invested for his father, that it was not much. Aldrich pressed. How much. Fifty thousand. Anything else they could hang him on. Nothing else. Aldrich did not believe him. He had reason not to.

Shleifer took the same posture to dinner at the Charles Hotel. He told Aldrich he had been hung out to dry, that he was only a consultant, that the program was Sachs’s and Sachs had run it. The claim that he was a consultant rather than the man in charge became his legal defense, and it would not survive contact with the record.

The government built its case for three years, through a year of gathering and two before a grand jury. The prosecutors wanted a criminal indictment. In the end the United States filed civil charges only. On September 26, 2000, it sued Harvard, Shleifer, Hay, Zimmerman, and Hebert on eleven counts, estimating the government had been cheated of at least forty million dollars and seeking triple that under the False Claims Act. The judge, Douglas Woodlock (b. 1947), dismissed the charges against the two wives for want of pleaded facts.

On June 28, 2004, Woodlock ruled against the two men. The cooperative agreements were real contracts, he wrote, and they carried a duty to stay free of conflicts, and Hay and Shleifer had breached it. He took apart the consultant defense in a sentence. Shleifer ran the entire Russian project, the judge wrote, and to call the head of the project a consultant exempt from the conflict rules would produce an absurd result. He found self-dealing by Shleifer, found that Hay had tried to launder four hundred thousand dollars through his father and his girlfriend, and found that the two men had conspired to defraud the United States.

The money came due in stages. That summer Zimmerman’s firm paid the government a million and a half, the firm having diverted American resources for its own profit. In August 2005, nine years after the walk on the beach at Truro, the parties settled. Harvard paid twenty-six and a half million dollars, the largest such payment in its history. Shleifer paid two million. Hay owed between one and two million, scaled to his future earnings. Shleifer and Zimmerman took out a two-million-dollar mortgage on their Newton house to cover his share. No one admitted liability. Shleifer issued a statement. A man can fight the unlimited resources of the government only so long, he said, and after eight years he had decided to end it, without any admission on his part, because his lawyers told him the fees would run past what he would pay the government.

As the litigation ground forward, Shleifer’s standing among economists rose. The American Economic Association gave him the John Bates Clark Medal in 1999, the prize it awards to the best American economist under forty, a prize whose winners often go on to the Nobel. The citation praised an economist in the old Chicago manner, building simple models and then looking hard at the evidence. The award arrived in the middle of the affair that has trailed him since, and the two facts sat side by side without touching, one in the journals, the other in the courthouse.

His friend rose too. In March 2001 Summers became president of Harvard, and Shleifer and Zimmerman had campaigned for him, holding parties at their house. Summers said under oath that he recused himself from the university’s handling of his friend’s case. He stayed in it anyway. Early in his presidency he told the dean of the faculty, Jeremy Knowles, that he wanted Shleifer kept at Harvard, and Knowles soon promoted Shleifer to a named chair. Two months after the court found Shleifer liable for conspiring to defraud the government, he hosted Summers at a break-the-fast dinner on Yom Kippur. Harvard’s standard procedure for faculty misconduct, the Committee on Professional Conduct, never moved against him. The dean treated him as innocent until the courts spoke, and after the courts spoke the committee’s chairman said the facts were already settled and the matter belonged to the dean, and the dean did nothing.

The silence broke in January 2006, when David McClintick (1940–2021), a Harvard alumnus and former Wall Street Journal reporter, published an eighteen-thousand-word account of the affair in Institutional Investor. He had read the depositions and the court record and gone to Russia twice. He laid out the conduct and the protection in a single narrative for the first time, and someone mailed copies to the senior faculty. At a faculty meeting that February, a mechanical engineer named Frederick Abernathy rose and said he had been on the faculty more than forty-five years and was no longer easily shocked, and that the Shleifer affair had shocked him. He asked the president for his opinion of it. Summers said he had taken no role in the university’s handling of the case and had not familiarized himself with the facts, and so could not express an opinion. The room murmured. A zoologist called the outcome of the tawdry Shleifer affair unthinkable under the last two presidents and characteristic of the present one. One of Shleifer’s own colleagues defended him to the press in the same week and said that by any measure the man was on a trajectory to the Nobel.

Summers resigned the presidency weeks later. The Russia affair was not the only charge against him, but it was the one his colleagues trusted least to his own account. The institute Shleifer had run did not survive either. Harvard dissolved it and folded its pieces into the schools. Asked years afterward whether he had been punished, Shleifer answered from an airplane that he was glad to have the matter behind him.

He returned to his work and never left it. He kept the chair, the citations, and the editorship of the Quarterly Journal of Economics, which under his hand became a main venue for the empirical economics he favored. In 1994, with Josef Lakonishok and Vishny, he had founded a money-management firm, LSV Asset Management, on the same insight that drove his academic work, that markets misprice in patterns a patient investor can name and use. The firm grew to manage tens of billions.

His later work turned toward the mind. With Nicola Gennaioli he built a theory of diagnostic expectations, which holds that people do not weigh the future by cold probability but seize on the vivid case, the scenario that feels representative, and overweight it. Optimism and panic ride on the same habit, and so do credit booms and crashes. The argument runs through A Crisis of Beliefs: Investor Psychology and Financial Fragility (2018). Into the mid-2020s, with Pedro Bordalo, Gennaioli, and others, he has pushed toward a general account of how men sort problems into categories, pull the wrong memories, and price credit and inflation by feel rather than by sum.

Four decades of work return to one idea. Men are not rational, and the societies that prosper are the ones whose laws and markets and courts make imperfect men behave as if they were. He proved the point about managers, about politicians, about whole legal traditions. The hardest test of it ran through Moscow, through his own hands, where the rules existed to fence in the exact temptation he met. His own institute had named the test years before he failed it. They asked how a thing would look on the front page of the New York Times, and they said that if you had to ask, you were already too close to the line.

Notes

What carries the scenes. The boy in the Soviet general’s uniform, the bicycle rides to school in Moscow, his engineer parents being assigned their jobs by the Soviet state, the family’s 1976 HIAS-assisted emigration to Rochester, his learning English by watching *Charlie’s Angels*, and the sophomore walking into Lawrence Summers’s office to correct a paper all come from David McClintick’s account: How Harvard Lost Russia (also available at University of Vermont). These are the most colorful episodes in the biography and rely primarily on a single reporter. If you want additional confirmation before publication, this is the area that deserves the closest scrutiny.

The investment details also come from McClintick and the court record on which he relied. These include the August 11, 1994 wire transfer of $165,000 to a Channel Islands account, the purchase of Purneftegas shares, the investment’s growth to more than $4 million by early November, the 90-10 split with Farallon, the registration of the account in Jonathan Hay’s father-in-law’s name, the Farallon partner’s grand jury testimony describing Russia as the “Wild West” and identifying Anatoly Chubais as political protection, and the use of Len Blavatnik’s aluminum investment vehicles. The same two links above document these details. Harry Lewis’s summary provides a concise explanation of the settlement figures: Some Russian Money Flows Back to Harvard.

The Lawrence Summers warning is rendered as a paraphrase rather than a quotation, and I did not invent any dialogue. The documented version, including the remarks that “There might be a scandal, and you could become embroiled… People might want to make Andrei a problem some day. The world’s a shitty place,” appears in McClintick’s article. I deliberately avoided reconstructing dialogue for Shleifer, Nancy Zimmerman, Chubais, or the Russian reformers because there is no reliable record of what they said in those conversations.

The settlement and its aftermath are documented by multiple sources. Harvard ultimately paid $26.5 million, Shleifer paid $2 million, and Zimmerman’s investment firm had earlier paid $1.5 million, for a total of at least $31 million. A federal judge ruled in 2005 that Shleifer and Jonathan Hay had conspired to defraud the United States. Shleifer mortgaged his house to help finance the settlement. There was no admission of liability and no criminal prosecution. Sources include Harvard Magazine, Inside Higher Ed, The Harvard Crimson, and Harry Lewis’s blog. The anonymously mailed copies of McClintick’s article, the February 2006 faculty meeting and the audible reaction in the room, and Summers’s resignation are described by Harry Lewis and *The Harvard Crimson*. Frederick Abernathy’s description of the affair as a “disgraceful blotch” and Summers’s BlackBerry response from an airplane come from *Inside Higher Ed*.

The scholarship and honors are drawn from multiple standard sources. These include the John Bates Clark Medal in 1999, RePEc’s ranking of Shleifer as the world’s most-cited economist, including his position at the top in 2024, the “old Chicago tradition” description of his scholarship, his seven books, his editorship of the *Quarterly Journal of Economics*, and the founding of LSV Asset Management in 1994 with Josef Lakonishok and Robert Vishny. Sources include Wikipedia, the American Economic Association, and Shleifer’s Harvard biography. The discussions of “The Limits of Arbitrage,” the legal origins literature, *The Grabbing Hand*, diagnostic expectations, *A Crisis of Beliefs*, and his mid-2020s work on cognition follow your uploaded draft together with the Wikipedia entry.

The Great Delusion

If John J. Mearsheimer’s anthropology is right, the career, economic theories, and policy record of Harvard economist Andrei Shleifer serve as a devastating empirical proof of realism, disguised as a tragedy of failed liberal planning.

Shleifer is one of the most cited economists in the world, famous for his pioneering work in behavioral finance, the legal origins theory of economic growth, and transition economics. During the early 1990s, he led the Harvard Institute for International Development (HIID) project in Moscow, serving as a primary advisor to the Russian government. Alongside Jeffrey Sachs and Anatoly Chubais, Shleifer was a chief architect of Russian privatization, designing the voucher program meant to rapidly transform a collapsing command economy into a free market.

Mearsheimer’s framework in The Great Delusion cuts directly through Shleifer’s institutional blueprints, showing that his project was doomed from its inception because it misunderstood human nature.

First, Shleifer’s privatization program treated human beings as atomistic, rational utility-maximizers. The theory assumed that if you handed state assets to individuals via vouchers, a rule-bound, efficient market architecture would spontaneously emerge through self-interest and legal incentives.

Mearsheimer’s anthropology counters that humans are fundamentally social and tribal beings whose moral frameworks are shaped by intense early socialization. They do not operate as isolated economic units in a historical vacuum. When Shleifer dismantled the Soviet state machinery, he did not unlock a nation of latent Western-style entrepreneurs. Instead, he destroyed the primary collective structure that provided social cohesion and basic predictability.

In the sudden security vacuum, human nature defaulted to its core logic: individuals retreated into defensive micro-societies, kinship networks, and criminal syndicates to survive and capture resources. What the West termed the rise of the “oligarchs” and Russian mafia was simply tribal realism filling an empty space. The legal rules Shleifer tried to superimpose were completely subverted by the primal demand for group survival and competitive leverage.

Second, Shleifer’s broader academic project—the Legal Origins Theory—posits that a country’s economic development is deeply influenced by whether its legal system stems from British common law or French civil law. He argues that common law structures provide better protection for individual property rights, leading to superior financial markets.

Under Mearsheimer’s lens, this theory mistakes a secondary cultural artifact for a primary engine. Legal frameworks do not generate social order; a cohesive, powerful cultural group generates legal frameworks to secure its own position and interests. The British common law system did not succeed because of an abstract, superior logical design. It succeeded because it was backed by the state machinery of a highly cohesive, expansionist nation-state. When a liberal state tries to export these legal codes to a region with different historical value infusions, the imported laws are inevitably hollowed out or rewritten by local group loyalties.

Finally, Shleifer’s own downfall in the Moscow project—which resulted in a major federal lawsuit by the U.S. government over conflict-of-interest allegations regarding personal investments in Russia—illustrates Mearsheimer’s point that reason is subordinate to sentiment and affiliation.

A standard liberal analysis views the HIID scandal as an isolated ethical lapse by an individual actor. Under Mearsheimer’s lens, it shows the fragility of the technocratic illusion. Even a brilliant, elite academic operating at the highest levels of global planning cannot detach himself from immediate, personal, and factional networks of interest.

If Mearsheimer is right, Shleifer’s work proves that you cannot engineer a society using abstract economic textbooks. The institutional designs of liberal economists are fragile structures that are easily crushed or co-opted by the enduring, tribal nature of man.

‘A Big Misunderstanding’

If David Pinsof is right, the foundational research of Andrei Shleifer in behavioral finance, law and economics, and transition economics represents a highly optimized system for converting chaotic, raw power struggles into neat, academic models of institutional and psychological deviation. As one of the most cited economists in the world, Shleifer has built an immense reputation by charting how markets fail, how governments extract wealth, and how investor psychology produces financial instability.
A Pinsofian analysis strips away the high-status academic framework of this research to expose the strategic logic of the actors involved—including Shleifer himself.
Consider his influential work on political economy and transition economics, particularly his 1998 book with Robert Vishny, The Grabbing Hand: Government Pathologies and Their Cures. Shleifer argues that state corruption, bureaucratic red tape, and bad regulations are pathologies—malfunctions of government that enrichment-seeking politicians use to choke economic growth. He presents these pathologies as structural errors that can be cured through privatization and better legal design.
But if Pinsof speaks the truth, the “grabbing hand” of the state is not a pathology or an administrative misunderstanding of economic efficiency. The state is the ultimate coercive apparatus. Subsidies, regulatory barriers, and corrupt payoffs are highly rational, self-serving instruments used by competing political factions to reward their allies, protect their coalitions, and deprive their rivals of resources. The politicians and bureaucrats running these systems understand their immediate incentives perfectly. They are not confused by economic theory; they are playing a zero-sum game to win.
This logic highlights the irony of Shleifer’s real-world advisory role in the 1990s, when he directed the Harvard Institute for International Development’s project to assist in the privatization of post-Soviet Russia. The project aimed to implement rational market reforms to correct decades of communist economic misdirection.
Instead, the transition became a fierce, high-stakes competition over the massive resources of a collapsing empire. Local actors did not misuse privatization because they misunderstood Western economic models. They used the newly created property rules as weapons to capture immense wealth, create oligarchical structures, and secure control over the coercive levers of the state. They responded to immediate incentives as rational primates would.
Shleifer’s more recent work with Nicola Gennaioli on investor psychology, such as A Crisis of Beliefs: Investor Psychology and Financial Fragility and his subsequent papers on “diagnostic expectations,” follows a similar pattern. This research models how investors rely on selective memory, overreact to recent news, and form optimistic stereotypes that fuel market bubbles and predictable financial crises. To the academic elite, this provides a highly sophisticated platform to diagnose the irrationality of market participants.
From Pinsof’s perspective, framing the behavior of investors or market cycles as a collection of cognitive errors and memory distortions serves as a powerful high-status mission statement. It positions the elite financial economist as the necessary choice architect or regulator who stands above the psychological fray, possessing the superior rationality required to monitor expectations and design systemic guardrails.
Shleifer did not discover a series of fixable institutional pathologies or psychological errors in the global economy. He executed an exceptionally effective academic strategy, using rigorous mathematics and legal-origins data to climb to the absolute peak of the university hierarchy, secure the John Bates Clark Medal, and maintain a dominant, high-prestige position within elite institutions. His work provides university circles with a brilliant map of the structural flaws in markets and states, demonstrating that defining the behavior of your subjects as a misunderstanding is the ultimate tool for institutional authority.

How Harvard Lost Russia

David McClintick writes Jan. 13, 2006:

The best and brightest of America’s premier university came to Moscow in the 1990s to teach Russians how to be capitalists. This is the inside story of how their efforts led to scandal and disgrace.

Since being named president of Harvard University in 2001, former U.S. Treasury secretary Lawrence Summers has sparked a series of controversies that have grabbed headlines. Summers incurred the wrath of African-Americans when he belittled the work of controversial religion professor Cornel West (who left for Princeton University); last year he infuriated faculty and students alike when he seemed to disparage the innate scientific abilities of women at a Massachusetts economic conference, igniting a national uproar that nearly cost him his job; last fall brought the departure of Jack Meyer, the head of Harvard Management Co., which oversees the school’s endowment but had inflamed some in the community because of the multimillion-dollar salaries it pays some of its managers.

Then, in quiet contrast, there is the case of economics professor Andrei Shleifer, who in the mid-1990s led a Harvard advisory program in Russia that collapsed in disgrace. In August, after years of litigation, Harvard, Shleifer and others agreed to pay at least $31 million to settle a lawsuit brought by the U.S. government. Harvard had been charged with breach of contract, Shleifer and an associate, Jonathan Hay, with conspiracy to defraud the U.S. government.

Shleifer remains a faculty member in good standing. Colleagues say that is because he is a close longtime friend and collaborator of Summers.

In the following pages investigative journalist David McClintick, a Harvard alumnus, chronicles Shleifer’s role in the university’s Russia Project and how his friendship with Summers has protected him from the consequences of that debacle inside America’s premier academic institution.

The man who had guided Poland’s economic reform, Jeffrey Sachs, an economics professor at Harvard University, was a boyish-looking 35-year-old with explosive energy and little patience. An economic wunderkind, Sachs had passed the general examinations for his Ph.D. and was invited to join the rarefied Harvard Society of Fellows while he was still a Harvard undergraduate. He won tenure in the department of economics at age 29.

Sachs had begun advising the Polish Solidarity Movement before it took control of the government in August 1989. He invited another Harvard-trained economist, David Lipton, to work with him. Lipton, who had been Sachs’ student, had spent most of the 1980s at the International Monetary Fund. On January 1, 1990, following Sachs’ and Lipton’s advice, the Polish government introduced what came to be known as “shock therapy” — the rapid conversion of all property and assets from public to private ownership. After initial shortages and inflation, goods and services soon were flowing through the economy in unprecedented varieties and quantities; prices stabilized.

Though envious of Poland’s success, Russian reformers knew their task would be much more difficult. “When socialism collapsed in Poland, an entire generation of people still remembered what markets, market institutions and private ownership were,” Gaidar wrote in State and Evolution: Russia’s Search for a Free Market, published in 2003. “In Russia there was no such experience to be had. In 1991 the vast majority of Russian citizens had never seen a normal retail shop.”

Still, the Polish experiment was getting worldwide publicity, and it wasn’t long before Moscow reached out to Sachs, who began formally advising the Russians in late 1991, simultaneously with the official dissolution of the Soviet Union. In November, Gaidar invited Sachs and Lipton to work with the new economic team.

Moscow by then was crowded with foreigners eager to help Russia and get in on the ground floor of a great social and economic change. Entrepreneurs, consultants, lawyers, bankers and academics with foundation grants, as well as fast-buck artists and swindlers from all over the world, swarmed across Russia looking for a piece of the action. The atmosphere was charged with possibility and fraught with danger. Financial transactions were mostly conducted in cash; cities were awash in rubles. Kidnappings were common, as was gunfire and even bombings. Organized crime darkened the already grim picture.

Russia’s leaders felt a near-apocalyptic sense of urgency. They understood that to prevent chaos they had to quickly lay the foundation for a Russian-style capitalism or face a return to authoritarianism couched as a restoration of law and order. Even as Yeltsin’s reformers got to work, they faced strong opposition from reactionary former Communists who protested the speed and cost of change.

Sachs wasn’t the only Harvard professor in Moscow in the summer and fall of 1991. No fewer than four university affiliates — the John F. Kennedy School of Government, the Russian Research Center, HIID and the economics department — were represented. Graham Allison, the founding dean of the Kennedy School, was pushing an updated version of the 500 Days plan with its co-author, liberal economist Grigory Yavlinsky. Marshall Goldman, the director of Harvard’s venerable Russian Research Center and a frequent visitor to the Soviet Union for decades, was providing counsel to various parties. Sachs, thanks to his experience in Poland, emerged as the leading figure among these notables. In Moscow he encountered yet another Harvard colleague, Andrei Shleifer. Shleifer had been sent to Moscow by the World Bank, where Summers, on leave from Harvard, was serving as chief economist. Shleifer possessed a distinct advantage over other Westerners: He was a native of Russia and fluent in the language, having been born there in 1961. His parents were engineers, a profession the state chose for them. Shleifer revealed at an early age that he was ambitious; in a photograph taken when he was six, he is dressed as a Soviet Army general. When a friend transferred to one of the best schools in Moscow, Shleifer bicycled there and didn’t leave until he had persuaded the principal to admit him as well.

The Shleifers left Russia in 1976 with the help of the Hebrew Immigrant Aid Society and moved to Rochester, New York. Andrei later claimed he learned most of his English by watching the popular television show Charlie’s Angels. He excelled in mathematics and was admitted to Harvard College. In his sophomore year he went to see Summers and pointed out errors in a paper the young assistant professor had written. Summers, the nephew of two Nobel laureates in economics, soon took Shleifer under his wing. Like Sachs, Summers was one of the youngest economists ever granted tenure by Harvard — they had made it the same year. Summers guided Shleifer onto a similar path, and the friends maintained their close relationship after Summers went to the World Bank in 1991.

There was no love lost between Sachs and Summers, who had been rivals as newly tenured prodigies. Each had to be the smartest man in the room; their presence at faculty meetings ensured lively debate tinged with animosity. Shleifer had a similar personality, and when the confident upstart encountered Sachs in Moscow, he didn’t get along any better with Sachs than his mentor did.

Posted in Economics, Russia | Comments Off on Andrei Shleifer and the Harvard Economists Who Looted Russia

Richard Thaler – The Man Who Took Away the Cashews

Rochester, New York, early 1970s. A roast in the oven, the smell of it filling a graduate student’s apartment. Young economists stand around with drinks, waiting for dinner. Richard Thaler (b. 1945), a student himself, sets out a large bowl of cashews. The guests start in on them. In five minutes half the bowl is gone, and Thaler watches the level drop and runs the arithmetic on what this will do to their appetites. He picks up the bowl and carries it to the kitchen.

When he comes back, the room thanks him. Thank God you got rid of those. We were going to eat them all.

Then, because the room is full of economists, the conversation turns to why anyone should feel grateful. More choices beat fewer choices. That sits close to a first principle of the field. A man who wants to stop eating cashews can stop; the bowl on the table costs him nothing, since he can leave it alone. Yet here they all sit, relieved that the choice has been removed. They were happy. By their own theory they had no right to be happy. Thaler kept the contradiction the way another man keeps a receipt.

He later said that Newton had his apple and he had his cashews. He told the story so many times that a friend once gave him a bowl of ceramic cashews for his seventieth birthday, fake nuts for a man who built a career on a real one.

He was born in East Orange, New Jersey, in 1945, and grew up in the suburbs west of Newark. His father worked as an actuary, a man who priced risk and death for an insurance company. His mother taught school and later sold real estate. Thaler went to Newark Academy, then to Case Western Reserve University, where he took a degree in economics in 1967. He did his graduate work at the University of Rochester, a master’s in 1970 and a doctorate in 1974, under the labor economist Sherwin Rosen (1938-2001).

His dissertation carried a cold title, “The Value of Saving a Life,” and a colder method. He set out to estimate what the labor market paid men to take jobs that might kill them, and from those wages to back out the price of a human life. Standard work. But he slipped two questions into his surveys. How much would you pay to remove a one-in-a-thousand chance of dying next week? And how much would we have to pay you to accept a one-in-a-thousand chance you did not have before? The theory said the two numbers should land close together. They did not. They diverged by orders of magnitude. People demanded a king’s ransom to take on risk they could refuse, and offered pocket change to shed risk they already carried. Rosen’s student wrote it down and, in his own phrase, started thinking deviant thoughts.

The wine came from his department chair, the neoclassical economist Richard Rosett, a man who collected good bottles. Rosett would not sell a bottle he had bought years earlier for ten dollars, even when a collector offered a hundred. He also would not buy that same bottle at a hundred to drink. The bottle was worth more to him because he owned it, and worth less the moment he had to pay for it. Thaler filed Mr. R alongside the cashews.

He had a teaching problem too, and it taught him something. Early on he wrote an exam hard enough to spread his students across a wide range of scores, the better to assign grades on a curve. The average came in at seventy-two out of a hundred. The class was furious. He explained, more than once, that the average score had no effect on the letter grades, that he curved to a B-plus and failed almost no one. The students hated the exam anyway, and were not too fond of him. He was young and worried about keeping his job.

So on the next exam he set the top score at 137 instead of 100. The test ran harder than the first. Students got about seventy percent of the answers right. But seventy percent of 137 is ninety-six, and a ninety-six felt like triumph. A few broke a hundred and approached something near ecstasy. No grade moved. Everyone was delighted. After that he printed it in the syllabus: exams in this course are scored out of 137 rather than 100, which has no effect on your grade but seems to make you happier. He never got another complaint.

These were the items he began to list on his office blackboard, the small ways men depart from the calculating creature in the textbooks. He called the creature an Econ, and the rest of us Humans. Econs optimize. Humans eat the cashews and curse the easy exam. The list grew long enough that two psychologists in Israel started to matter to him.

Daniel Kahneman (1934-2024) and Amos Tversky (1937-1996) had spent the late 1960s and 1970s cataloging the errors built into human judgment, the way people misjudge odds and let the framing of a question change the answer. Thaler read their work and recognized his blackboard. He arranged to spend the academic year 1977 to 1978 at Stanford, where the two men were visiting, and got an office near theirs. He has described the year as a trade. He taught them economics and they taught him psychology. Kahneman, who could be unsparing, later called Thaler lazy, then explained that he meant it as praise, since Thaler only worked on questions interesting enough to overcome his reluctance to work.

The friendship gave the blackboard a spine. With Hersh Shefrin (b. 1948) he built the planner-doer model in 1981, borrowing the language economists used for a firm and its employees and turning it inward. Inside one man sit a far-sighted planner and a short-sighted doer, and self-control is the planner’s standing problem with a subordinate who wants the cashews now. He developed mental accounting, the way people sort money into envelopes that feel different from one another, spending a tax refund freely while guarding a paycheck, carrying credit-card debt at high interest while keeping a low-interest savings account untouched. Working with Kahneman, Tversky, and the economist Jack Knetsch, he ran the experiments that pinned down the endowment effect, Mr. R’s wine made general: a coffee mug handed to a student doubles in price the instant the student owns it.

From 1978 to 1995 he taught at Cornell. In those years he opened a regular column in the Journal of Economic Perspectives called Anomalies, and used one of the profession’s serious journals to parade the puzzles the standard model could not digest, the winner’s curse in auctions, the January effect in stock prices, the refusal to treat a sunk cost as sunk. The column forced economists to read, in their own pages, the evidence that their model described a man who does not exist. With his student Werner De Bondt he carried the argument into finance, the field where the rational man was supposed to be safest, and showed that stock prices overreact, that markets run on the same overconfidence and fear as everything else.

In 1995 Chicago hired him. The move had weight. Chicago had been the citadel of the rational actor for two generations, the house of Milton Friedman (1912-2006), Gary Becker (1930-2014), and Eugene Fama (b. 1939), who argued that markets price everything correctly. Thaler walked in not to burn the place down but to keep its tools and replace its picture of the man who uses them.

The turn from observation to policy has a scene. At a conference honoring his late advisor Rosen, Thaler and the economist Shlomo Benartzi presented a savings plan they had designed. The discussant was Casey Mulligan, who holds the orthodox Chicago line. Mulligan granted that the results looked strong, then asked the question Thaler had not prepared for. Isn’t this paternalism? Thaler stammered, then said the plan was voluntary, free of the coercion that makes paternalism ugly. If this is paternalism, he said, it must be a different kind. Maybe we should call it libertarian paternalism. The phrase stuck, and with the legal scholar Cass Sunstein (b. 1954) it became a book.

That book, Nudge appeared in 2008. Its claim is modest on its face and large in its reach. Someone always arranges the options. The cafeteria has to put some food at eye level and some on the bottom shelf; the employer has to make the retirement plan either opt-in or opt-out; no arrangement is neutral. Since a designer cannot avoid shaping the choice, Nudge argued, he might as well shape it toward the chooser’s own goals while leaving every option open. Enroll workers in the 401(k) by default and let them leave if they wish, and far more of them stay and save. The savings plan Thaler built with Benartzi, Save More Tomorrow, asks nothing of a worker’s current paycheck and instead commits a slice of his future raises, so the saving never feels like a loss. His favorite small example sat in a men’s room at the Amsterdam airport, where a fly etched into each urinal gave men something to aim at and cut the cleaning bills. Governments noticed. Britain stood up a Behavioural Insights Team, soon nicknamed the Nudge Unit, and imitators followed across Europe, North America, and Asia. Later he named the opposite of a nudge. Sludge is the paperwork and the hold music and the cancellation page buried four clicks deep, the friction that keeps men from the things they have a right to, and it falls hardest on the poor.

The prize came on a Monday morning in October 2017. He had reportedly slept through a four a.m. call from Stockholm. On the phone to the press conference he said the heart of his work was the recognition that the agents in the economy are human beings. Then a reporter asked how he meant to spend the prize money, more than a million dollars. He did not pause. I will try to spend it as irrationally as possible. Asked about a fellow Chicago laureate who believed markets got prices right, he said he could now stop ribbing Professor Fama on the golf course. Asked whether a certain president of the United States showed the overconfidence he studied, he suggested the president watch the film in which Thaler himself had a cameo, The Big Short, where he sat at a blackjack table with the pop singer Selena Gomez and explained the bets that broke the world in 2008. He had been president of the American Economic Association in 2015, the year his memoir Misbehaving came out, the heretic running the church. A congratulatory letter from Barack Obama (b. 1961) hangs framed in his home.

Then the bill came due, and not only for Thaler. Through the 2010s the social sciences walked into a replication crisis. Famous findings, taught for decades, fell apart when other labs ran them again. Some of the wreckage touched the field of small interventions Thaler had helped sell to governments. In 2022 a team of researchers published a meta-analysis in the Proceedings of the National Academy of Sciences reporting that nudges work, and work well, across the board. A second group answered in the same journal, among them the Columbia statistician Andrew Gelman (b. 1965), under a flat title: no reason to expect large and consistent effects of nudge interventions. Their charge ran deep. The first study had drawn on a literature shaped by publication bias, where null results die in the file drawer and only the hits see print, and its funnel plot showed the telltale pattern of suppressed bad news. Worse, the pile of studies included papers by researchers since exposed for fabricating data. Gelman pressed a definitional point that cuts to the bone. A nudge, by the book’s own wording, is any tweak to the choice architecture that alters behavior in a predictable way. By that definition a nudge has a nonzero effect built into the meaning of the word, so a field that decides after the fact whether something counts as a nudge will tilt toward large effects no matter how careful the arithmetic. Garbage in, garbage out. The psychologist Gerd Gigerenzer (b. 1947) had been pushing a rival cure for years, in his book Risk Savvy: teach people to read statistics and reckon risk for themselves, rather than arrange their choices for them.

A second criticism comes from a different quarter and aims at the foundation. Thaler treats a departure from the rational model as an error, a bug in human wiring that better design can patch, with the rational actor still standing as the goal the patch should reach. Scholars trained in sociology and anthropology read the same behavior and see something other than a mistake. A man who will not sell a possession at any price, who divides his money into envelopes, who eats with his neighbors and refuses to charge them, may answer to obligation, custom, loyalty, or honor, a practical reason rooted in the group rather than a glitch in the individual skull. On that reading, what the behavioral economist labels bias is sometimes reasoning of a kind his theory cannot see, because his theory starts with a lone calculator and these men are not alone. The libertarian objection sits alongside it from the other side: the nudger presumes to know a man’s true interest better than the man does, and hands that presumption to officials no freer of bias than the citizens they manage.

Thaler answered the empirical charge in 2025 with a book written with the economist Alex Imas, The Winner’s Curse, which revisits the anomalies he first listed forty years before and tests them against modern data. Many held. The core findings about loss aversion, mental accounting, and self-control survived decades of retesting better than much of what surrounds them, even as the applied nudge literature took its bruising. The honest account, as of 2026, separates the two. The catalog of human departure from the textbook looks robust. The promise that small reshaped choices reliably fix large problems looks weaker than its first salesmen claimed, and where it works is now a question of setting rather than slogan.

He still teaches at Chicago Booth and still talks to anyone who asks. The man who priced risk in his dissertation, son of an actuary who priced it for a living, spent his career arguing that the men whose lives he was pricing do not behave as the price assumes. He took the cashews off the table and never put them back, and a good part of the modern state now runs on the idea that someone should decide where the bowl goes.

Notes

Documented scenes and dialogue come from the following sources.

The cashew story, including the guests thanking him, the line “Newton had his apple, I had my cashews,” and the ceramic cashews presented for his 70th birthday, comes from the *Big Brains* podcast, *Chicago Booth Magazine*, and the Lindau Nobel Laureate Meetings blog: Big Brains, Chicago Booth Magazine, and Lindau Nobel Laureate Meetings. Thaler’s own retelling, including the line “you don’t want too many economists at any dinner party,” appears in his interview with Tim Ferriss: Tim Ferriss transcript.

The examination graded out of 137 points, the frustration at receiving 72 out of 100, the delight at earning 96 out of 137, and the syllabus anecdote all come from Thaler’s own essay adapted from Misbehaving: The National and Chicago Booth Review.

The dissertation story about the gap between willingness to pay and willingness to accept, along with Thaler’s reference to his “deviant thoughts,” comes from his interview with the University of Rochester.

Richard Rosett and the wine experiment, involving the “Mr. R” of the mental accounting research, are documented at Wikipedia.

The Casey Mulligan exchange asking “Isn’t this paternalism?” and the emergence of the phrase “libertarian paternalism” come from Thaler’s 2018 Nobel lecture published in the *American Economic Review*: AER Nobel lecture.

The Nobel press conference, including Thaler’s promise to “spend it as irrationally as possible,” the Eugene Fama golf joke, and his response to questions about Donald Trump and *The Big Short*, comes from *Science* and NBC News: Science and NBC News.

The framed letter from President Barack Obama is described in the University of Rochester interview.

The Schiphol Airport urinal fly example comes from Slate.

The discussion of the replication debate draws on the Stat Modeling link. The pro-nudge meta-analysis is Mertens et al. in *Proceedings of the National Academy of Sciences* (2022). The principal rebuttal is Szaszi, Higney, Charlton, Gelman, Ziano, Aczel, Goldstein, Yeager, and Tipton, “No reason to expect large and consistent effects of nudge interventions,” also published in *PNAS* (2022): PNAS. Andrew Gelman’s blog posts provide the discussion of “GIGO,” funnel plots, definitional issues, and the inclusion of papers by noted fraudsters, including Brian Wansink, Dan Ariely, and Francesca Gino: Stat Modeling and Stat Modeling. Gerd Gigerenzer’s Risk Savvy appears in Gelman’s comment threads as a contrasting research program.

The sociological and anthropological counterpoint in the second-to-last paragraph is a synthesis of the critique. It fairly represents the standard institutionalist objection.

I also added a small amount of self-evident texture without specific citations, including the smell of the roast, the drinks, the small apartment, and the description of Thaler as the son of an actuary who priced risk for a living. His father’s profession is documented. The framing is mine.

The Great Delusion

If John J. Mearsheimer’s anthropology is right, the behavioral economics and governance theories of Nobel laureate Richard Thaler function as a sophisticated operating manual for a world that does not exist.

Thaler, the pioneer of behavioral finance and co-author of Nudge (with Cass Sunstein), spent his career proving that real human beings violate the rational models of neoclassical economics. He cataloged how cognitive bounds, bounded rationality, and lack of self-control prevent individuals from acting as perfect calculators of personal utility.

To fix this, Thaler engineered the philosophy of “libertarian paternalism.” This model uses choice architecture—subtle, institutional nudges like automatic retirement enrollment—to guide atomistic actors toward making better decisions for themselves, while explicitly preserving their individual freedom to choose.

Mearsheimer’s framework in The Great Delusion cuts directly through this engineering, showing that Thaler misinterprets the origin and purpose of the human behavior he documents.

First, Thaler views cognitive biases as individual software bugs that technocratic planners can gently correct. If Mearsheimer is right, these biases are not random cognitive inefficiencies in an otherwise individualistic actor. They are the evolutionary machinery of a social animal built for group cohesion and defense.

The mental shortcuts Thaler identifies—such as status quo bias or mental accounting—do not exist to serve an individual trying to optimize his private retirement portfolio. They exist to anchor the individual to the stability and logic of his immediate community. Humans are social beings from the start, and our cognition is wired to favor group survival and predictability over atomistic economic optimization.

Second, the entire premise of “libertarian paternalism” is a pure product of the liberal delusion. Thaler assumes that an elite class of institutional choice architects can remain neutral, using objective behavioral science to design choices that benefit the individual. Mearsheimer’s anthropology counters that reason is the least important tool for determining human preferences, and no actor operates outside the gravity of a tribe.

The technocrats, regulators, and economists who design the nudges are themselves deeply socialized members of a specific, managerial elite tribe. Their choice architecture is not neutral; it is an effort to infuse their own subcultural values—such as financial optimization, individualist long-term planning, and market integration—onto a wider populace. The nudge is a tool of social discipline disguised as neutral infrastructure.

Finally, Thaler’s model operates on the assumption that society is an aggregation of individuals who can be managed through gentle, non-coercive incentives. This works only during peaceful periods when a dominant state secures the perimeter and ensures basic safety.

‘A Big Misunderstanding’

If David Pinsof is right, the behavioral economics and public policy frameworks of Richard Thaler represent the absolute peak of the intellectual class collecting misunderstandings to justify its own dominance.
Thaler won a Nobel Prize and achieved global influence with books like Nudge and The Winner’s Curse by tracking what he calls anomalies—instances where real people systematically deviate from the cold, hyper-rational calculations of traditional economic models. To the global elite, Thaler provided the ultimate policy playbook: because human beings suffer from limited cognitive abilities, lack of self-control, and bad mental accounting, they cannot be trusted to maximize their own welfare. The solution is “libertarian paternalism,” an intervention strategy where elite choice architects design public environments to nudge the confused public into making better decisions regarding health, wealth, and retirement.
A Pinsofian analysis strips away this high-status mission statement and reveals it as a classic moral panic. The psychological traits Thaler labels as flaws, systematic errors, or irrational behavioral quirks are not cognitive brain-farts. They are highly functional, self-serving strategies built into our brains by natural selection to survive a hostile and competitive world.
Consider the specific anomalies Thaler tracks:
The Endowment Effect: Thaler proves that people value a possession far more once they own it than before they acquired it, viewing this as a puzzling departure from market value. From a Pinsofian view, this is entirely rational: in a Darwinian struggle for resources, overvaluing what is yours helps you defend it, while depriving your rivals of that resource makes it more valuable to you.
Mental Accounting: Thaler notes that people compartmentalize money into separate mental buckets—treating a tax refund differently than a regular paycheck—which violates standard economic logic.
Pinsof’s framework suggests this is a savvy cognitive heuristic. Dividing resources into distinct categories helps individuals justify their spending to others, maintain domestic alliances, and avoid catastrophic losses in an unpredictable marketplace. By defining these deeply optimized evolutionary adaptations as irrational quirks, Thaler created the ultimate tool for institutional power. The philosophy of the nudge operates on the premise that the public is too dumb, weak-willed, or biased to understand its own incentives. This narrative positions the behavioral scientist as the elite architect who must govern the choices of the masses.
This logic explains why governments around the world rushed to establish “Nudge Units” based on Thaler’s work. It had major policy implications, which means it supported the exact top-down policies the managerial elite already preferred. It provided bureaucrats and academics with a sophisticated platform to signal absolute moral and intellectual superiority over the public under the guise of helpful paternalism.
Thaler did not discover a broken species in need of a nudge. He executed a flawless academic strategy, using laboratory anomalies to climb the university hierarchy, outperform traditional neoclassical economists, and capture immense institutional prestige. His work functions as an exceptionally effective apparatus to secure authority, showing that what looks like a benign effort to help people save for retirement is actually an instrument to control the rules of the game.

Posted in Economics | Comments Off on Richard Thaler – The Man Who Took Away the Cashews

Paul Krugman – The Model and the Column

The cell phone rings at 6:40 in the morning, October 13, 2008. Paul Krugman (b. February 28, 1953) stands in a Washington hotel room, stripped for the shower. A voice with a Swedish accent tells him he has won the Nobel Memorial Prize in Economic Sciences. His first thought: the accent sounds fake. He calls the prize an awesome surprise, dresses, and keeps his schedule, a meeting of the Group of 30, the world’s financial system cracking around the table, the thing he had spent the autumn describing in The New York Times. The prize honors work he finished a quarter century before, on trade and on maps, in a calmer world. The distance between the two careers, the model-builder and the columnist, runs the length of his life.

He grew up in the New York suburbs, in Merrick on Long Island, son of David Krugman, an insurance man, and Anita Krugman. He went to public school, one of the many John F. Kennedy High Schools, in his own joke. He read science fiction. Isaac Asimov (1920–1992) gave him the Foundation novels and the psychohistorians, who read the math of societies and steer civilization through the fall of a galactic empire. As a boy Krugman wanted that job. No such job existed. History told the what and the when better than the why. Economics came closest to Asimov’s dream, so he became an economist.

At Yale, in the spring of 1973, his junior year, William Nordhaus (b. 1941) and Tjalling Koopmans (1910–1985) ran a seminar on energy and resources. Hunting a term-paper topic, Krugman found cross-country data on the price and use of gasoline and argued that long-run demand bent more to price than Americans then believed. Nordhaus hired him as a research assistant. Krugman watched a senior man take a fog of a problem, shape it into a small model, and change how a room saw the question. That became his idea of the work. He took his degree in 1974.

He went to MIT for the doctorate and finished in 1977. The mid-1970s ran hot there. The rational expectations revolution swept macroeconomics while the senior faculty stayed skeptical and Keynes (1883–1946) still got taught in the classrooms. Students worked the geometry of anticipated shocks on a lunchroom table over sandwiches. Rudiger Dornbusch (1942–2002) arrived in 1975, an economist’s economist, and turned before Krugman’s eyes into a guru whose phone governments and bankers called. In the summer of 1976 the department sent Krugman to the central bank of Portugal, three months in a country fresh from a revolution and a failed coup, where the hard task was to learn whether output rose or fell. He came home with a rule he kept the rest of his life. Simple ideas carry weight, and a theory you cannot put to use is worth nothing.

His first real paper grew out of an internship at the Federal Reserve. Steve Salant told stories about speculators attacking a commodity stockpile. Krugman saw that the same story fit a currency and a central bank’s reserves. Dornbusch, his adviser, missed the point of the first draft. The referees missed it too. Krugman lost his nerve and buried the paper for a year.

Then the larger thing arrived. January 1978. He carried a list of ideas into Dornbusch’s office, the trade model with monopolistic competition near the bottom, an afterthought. Dornbusch tapped it and said it looked interesting. Krugman went home, sat down the next day, and inside a few hours knew he held the key to his career. He stayed up all night. He called it a vision on the road to Damascus. Eighteen months of rejection followed, journals saying no, senior men shrugging, Yale denying him a research fellowship. In the spring of 1979, at Boston’s Logan Airport, waiting on a flight to Minneapolis, the last trick came to him, the move that let him fold increasing returns into comparative advantage.

The idea, in his own plain English: nations trade for more than one reason. They differ, and difference drives some of it. They also trade because making more of a thing lowers its cost and buyers want variety. Germany ships cars to Japan and buys Japanese cars back, and neither country holds a natural edge in either car. History and accident settle who makes what. The theory explained why rich, similar countries trade so heavily with each other, the largest fact of modern commerce, and gave globalization an account of its gains and a frank admission of its losers.

He read the paper at the National Bureau of Economic Research Summer Institute in July 1979. He called that hour and a half the best ninety minutes of his life, the room going quiet the way a bar goes quiet in Coal Miner’s Daughter when the unknown girl starts to sing. He had made the circuit, his floating crap game, the set of economists who get the invitations and form a working aristocracy of the field. The circuit ran lean. Economy class, a bus from the airport, the sixth floor of a hotel with no elevator, bathrooms down the hall. Young economists in blue jeans, he said, not officials in pinstripes, had the things worth hearing.

August 1982. He flew home from a conference in Sweden to a message: call Martin Feldstein (1939–2019). Two weeks later he took leave from MIT and went to Washington as chief international economist on Ronald Reagan‘s Council of Economic Advisers. The fit ran strange. Krugman defended the welfare state and called it the most decent arrangement men had yet built. Feldstein had won a free hand to bring in young talent, Lawrence Summers (b. 1954) and Greg Mankiw (b. 1958) among them. Krugman could recite the warnings stamped on the front of each classified file. He watched how the powerful chose and decided that most senior officials had little idea what they were saying, that they took advice from the men who made them comfortable over the men who made them think. A good analyst, he judged himself, and a poor courtier. He wrote most of the 1983 Economic Report of the President and found a second craft there, serious economics in what looked like plain English.

He went back to the academy, which is harder than it sounds, since a year of policy can burn out a man’s patience for proofs. Elhanan Helpman (b. 1946) pulled him through. The two wrote Market Structure and Foreign Trade across 1983 and 1984, the book that gathered the new trade theory in one place and made their names the address for it. Then Krugman fell into a three-year slump. Tenured at the best department in the world, riding the circuit, he had lost the thread. He measured himself against the most successful economists of his age, and he did not make that list. The low point came in the spring and summer of 1987, grants turned down, no momentum anywhere.

It broke open late that year. He took a year at the NBER, a cramped warren where a good argument about economics always ran in the coffee room, and the papers poured out, eight that still hold up and a dozen more on the issues of the day. His target-zone model, the most successful single paper he wrote, came to him on a flight from Tokyo to London. He took a live policy question, sovereign debt or exchange rates or trading blocs, and built the smallest model that gave men a language for it. The issues faded. The models lived. In 1991 the American Economic Association gave him the John Bates Clark Medal, its prize for the best American economist under forty.

A Washington Post editor asked him for a primer on the American economy. Krugman spent a summer on Martha’s Vineyard and wrote The Age of Diminished Expectations, a primer on its face and a hidden textbook underneath, the models tucked below the prose. Reporters read it and called. Businessmen read it and booked him to speak. In 1992 he stepped into a public fight over inequality and gave it a number that stuck: about seventy percent of the gain in average family income from 1977 to 1989 had gone to the top one percent of families. The Clinton campaign took up the line. Krugman ran a battle with the Wall Street Journal editorial page and thought he won it. Then the new administration shut him out. Robert Reich (b. 1946), the policy man Krugman had attacked in print back in 1983, ran the economic transition. Krugman said what he thought in letters and interviews, the press read it as the sulk of a man passed over for a job, and his public standing fell.

Michael Porter (b. 1947) mailed him a manuscript on regional clusters and competition. Krugman started building models of why industry gathers in one place. A first firm settles, a labor pool forms, suppliers follow, knowledge leaks from desk to desk, and the cluster pulls in more. He liked to point at the Erie Canal, which carried no real traffic after 1850, and at New York, which the canal’s head start keeps the largest American city to this day. He gave the lectures as Geography and Trade in 1990 and set out to make economic geography a field as solid as trade. He thought he had. The Nobel citation in 2008 named both lines of work.

He joined The New York Times in 2000, the same year he moved to Princeton, and wrote two columns a week for twenty-four years. He went after the Bush tax cuts, the march to war in Iraq, the austerity that gripped Europe and Washington after 2010, and later Donald Trump. The columns drew hard fire. Daniel Okrent (b. 1948), the paper’s own public editor, charged him on the way out the door with shaping and slicing numbers to please his admirers. The Economist faulted his drift toward laying every ill at Bush’s door. Krugman gave the same answer each time: an economist owes the public his voice when he thinks the government has it badly wrong.

After the 2008 crash he became the loudest American voice for John Maynard Keynes. He argued that the long unemployment came from a shortfall of demand, the economy starved for spending rather than crippled in its labor markets, and that a government able to borrow at near-zero rates should spend to fill the hole. He pressed the case in The Return of Depression Economics and End This Depression Now!. His own trade views bent with the evidence. He granted that Chinese competition had cost more American jobs than he and most of his peers had guessed in the 1990s. He held the line against protectionism and argued instead for stronger insurance, retraining, progressive taxes, and public investment.

By 2024 the work at the paper had soured. The editing went from a light touch to three layers, an editor and his boss rewriting before the copy desk ever saw a draft, toning him down, dropping in qualifiers, pushing what he read as false balance. He rewrote the rewrites to win back his own meaning. “I approached Mondays and Thursdays with dread,” he said, “and often spent the afternoon in a rage.” In September his newsletter went dark, and management told him the trouble was cadence, that he wrote too often. He called it his Network moment, mad as hell and not going to take it. His last column ran on December 9, 2024, under the title “Finding Hope in an Age of Resentment.” He moved to Substack.

He writes there most days now, longer and sharper than the paper let him run, and on weekends too, the tell of a man who writes because he loves it. Robin Wells (b. 1959), the economist he met when she held a postdoctoral fellowship at MIT and he taught there, his wife and his co-author on the textbooks that have taught a generation, edits the newsletter. By 2025 each post reaches several hundred thousand readers. Since 2015 he has taught at the Graduate Center of the City University of New York, with a chair at the London School of Economics. He says the leaving felt like liberation.

Avinash Dixit (b. 1944), who worked beside him on the early theory, once put the gift in a sentence: Krugman can take a hard question and cut it to the one insight that counts. Krugman states his own creed in fewer words. We all want power and success, he wrote, and the last reward is the joy of understanding. He has kept two homes all his life, the model and the column, and he has never sat still for long in either.

Notes

Scene-by-scene primary material comes mostly from Krugman’s own memoir essay, “Incidents from My Career” (1995). It supplies the Asimov fantasy, the Nordhaus seminar and gasoline paper, the MIT lunchroom and Portugal trip, the buried first paper, the January 1978 Dornbusch visit and the “road to Damascus” all-nighter, the Logan Airport insight, the July 1979 NBER talk and the *Coal Miner’s Daughter* line, the “floating crap game” circuit with its economy-class texture, the Feldstein call and classified-file stamps and “bad courtier” self-assessment, the Helpman book and three-year slump, the Tokyo-to-London target-zone model, the Martha’s Vineyard summer, the 1992 inequality fight and Reich freeze-out, and the Porter manuscript and geography turn: https://web.mit.edu/krugman/www/incidents.html.

Nobel morning details, including the 6:40 a.m. call, the “fake Swedish accent,” “awesome surprise,” and the Group of 30 meeting he attended anyway, come from NPR, the *Princeton Alumni Weekly*, and a Princeton news release: NPR, Princeton Alumni Weekly, and Princeton University.

The departure from *The New York Times*, including the three-layer editing process, the “dread… rage,” the “Network moment,” the complaint about cadence, the last column’s date and title, the move to Substack, Robin Wells’s role as editor, and the several-hundred-thousand readership by 2025, comes from the *Columbia Journalism Review*, Krugman’s own “Departing the New York Times,” and the Wikipedia summary: Columbia Journalism Review, Paul Krugman Substack, and Wikipedia.

Critics’ remarks, including Daniel Okrent’s observation about “shaping, slicing and selectively citing numbers” and *The Economist*’s criticism that Krugman blamed George W. Bush for nearly everything, are quoted via the Wikipedia entry above. Avinash Dixit’s remark that Krugman could “reduce them to the simple essential insight” comes from the *Princeton Alumni Weekly* profile cited above.

I also added a small amount of self-evident texture without a source citation, including the lunchroom sandwiches, the desk-to-desk image of knowledge spillovers, the airport gate waiting area, and the general feel of the conference circuit beyond the details Krugman himself describes. Everything essential to the narrative is supported by the sources listed above.

The Seer’s Ledger

Krugman wrote once that nothing he knows runs as exciting as finding that the great events that move history, the forces that decide the destiny of empires and the fate of kings, can be explained, predicted, even controlled by a few symbols on a printed page. Read the sentence again for what it holds off. If the symbols reach the empires, the man who reads the symbols reads the world. If they do not, the empires are noise, the fall is weather, and a life bent over the page was a life spent reading smoke. That is the terror under the man, and it comes before the terror of the grave. The first fear is that history carries no order a mind can hold. The second rides close behind. Even if the order is there, he leaves no mark on it, and the list of the men who read it right gets written without his name.
Ernest Becker (1924–1974) built his account of human life from that pairing. A man knows he dies. The knowledge is unlivable, so he builds a hero system, a scheme of what counts as mattering, and inside it he earns a place that outlasts his body. The culture keeps the score. In The Denial of Death and Escape from Evil Becker calls the scheme an immortality project and warns that a man will kill and die for it, since to lose the project is to drop back into the terror it was raised to seal. Krugman’s project is the model that outlives its occasion. He says so without the theory. The issues fade, he wrote of his best years, and the models live.
The boy version is simpler than the man’s. Asimov’s Foundation gave him Hari Seldon, the psychohistorian who works the mathematics of populations, predicts the fall of a galactic empire, and reaches out of his own death to steer the centuries after. Krugman wanted that job. He says the grown want stayed the same want. Hold the order of the fall in a few equations and be proven right once you are gone. Vindication is the coin the project pays in. East Asia’s rise looked like a miracle, and he called it spent labor and spent capital dressed as genius, and the 1997 crash paid him. The old defenses against depression looked like museum pieces, and he said the museum would reopen, and 2008 paid him. Each time the world reads out his ledger and the entry is correct. A man cannot be right from beyond the grave, so he builds the thing that will be. Krugman built models and called them the part of him that lives.
The project runs on a subtraction, and he is honest about the cutting even where he is blind to its cost. To make the fall legible he strips it. Models are metaphors, he wrote, so make the metaphor as small as it goes. Take the special case. Build the least thing that carries the idea and throw the rest away. The craft is real and the discipline is hard. But every hero system lives by a narrowing, a set of facts a man cannot afford to look at, and Krugman’s narrowing is the thought that the thrown-away part was the part that counted, or worse, that the fall runs on nothing a model can hold. When Chinese competition cost more American work than his 1990s models carried, the world handed him the bill for the subtraction. He paid it. He revised. Hold that, because it returns at the end. For now, watch the sacred word.
His sacred word is understanding, and inside his hero system it means capture. Understanding arrives the way it arrived on the road-to-Damascus night in January 1978, the fog lifting to show a model almost finished, and again at the airport gate in the spring of 1979, the last trick coming while he waited on a plane. Understanding is portable. You carry it off, you write it down, you prove it, and it pays. Watch the same word land in other rooms, in the hands of men and women whose hero systems make it mean things he would not know.
In the study hall two men lean over one page. The younger one thinks he has closed the question. The older one, gray in the beard, worn thumb in the air, is delighted the question will not close. “You answered it? Good. Now I show you why you are wrong, and we come nearer.” In that room understanding is fidelity to the argument. A man earns his place by adding a link, his name fastened to a question, not to an answer. To be proven right, to end the dispute, is a small death. The order lives in the argument kept alive across generations who never meet. Krugman’s finished model, the fog gone, the question shut, reads in that room as the light put out.
One in the morning, a half-empty club, the drummer’s eyes up on the horn player, sweat on the neck of the bass. The worst thing the horn player can do is know where the solo goes before he gets there. “If you can hum it before you play it, throw it out.” Here understanding is listening so hard the self drops away, and the sacred thing is the take that happens once and never comes again. A model that predicts the music kills the music. His immortality is the recording of a night the room can never repeat, and his terror is the dead hand of the plan. Krugman’s pride, the model seen entire in a few hours, sounds in that club like a man gone deaf to the room.
Three in the morning in another building, the clock loud, the count of units called across the table, the body open under the lights. Understanding that arrives in the morning is worth nothing to the body open now. She cuts on half the data, inside the fog, and the sacred thing is the decision made in time. Being right after the patient dies is the worst outcome there is. To her the strip-down, the special case, the paper built over a weekend, is the leisure of a man whose errors do not bleed. “I do not need it elegant. I need it now.”
A swept floor, a bell, a cushion, a man who has spent thirty years learning to want nothing. To him understanding is the sickness, not the cure. The joy of understanding is one more thing the hand grabs at. The model is a screen the mind throws up between itself and the thing. His project is to hold no project, to let the self that keeps the score come apart. Krugman’s first terror, that the order might not be legible, is to this man the door out. “You want to hold the whole thing in your hand. Open your hand.”
A machinist stands in the lot of a plant that ran three shifts when his father worked it and runs none now. Understanding the economy, for him, is knowing which plant is hiring within an hour’s drive, and there is none. The man in the newspaper understood that open trade lifts the sum of a country’s welfare, and the sum went up, and the machinist’s town went down, and the machinist looks at the man who understood and sees a man who mastered a number and missed the world. The sacred word grows teeth here, because the two understandings meet inside one country and one of them is winning.
That machinist opens onto the rival Krugman fought his whole public life, and it comes in two forms. The first is the market man, who ran against him from the Wall Street Journal editorial page to the finance floors that read him as a partisan crank. For the market man understanding is the kind you can bet, and truth is what the price says after your money is down. A man who never risks capital is a scribe, safe in a court of tenure and prizes, and his elegance hides that he is never wrong in a way that costs him. His immortality is the track record, the fund that beats the index, the fortune that shows he read the world where the professor only described it. He looks at Krugman and sees a courtier of a softer court, and the charge stings because it runs half true. Krugman built a life inside a scoreboard that pays in citations and calls, and he wrote himself that the good courtier, not the good analyst, moves policy. He fled the courtier’s court in Washington. He never left the academy’s.
The second rival. Call it the hero system of blood and soil and the honored dead, tribalist, nationalist, traditionalist, one legitimate frame among the others and no strawman. Its word for understanding is fidelity, keeping faith with the inherited wisdom of a particular people, the trade a grandfather worked, the town he raised, the faith he kept, the border that marks your own from the stranger. Immortality here is the continuity of a specific us, the name carried forward, the land held, the customs unbroken. To this system a cosmopolitan who shows that trade raises the sum while a people’s own world dissolves has understood nothing that lasts. He has mastered an aggregate. He has mistaken the price of televisions for the meaning of a life. The machinist’s grief lives inside this frame, and the frame answers the grief with a reason the town should have been kept that owes nothing to the sum. Krugman spent a career against that reason. He was often right about the numbers. Numbers are not the sacred thing here, and a man who brings only numbers to this room arrives disarmed.
Krugman sees more of his own game than most subjects ever do. He names his buy-in in one line. We all want power, we all want success, and the last reward is the joy of understanding. He calls the circuit a floating crap game. He tells the courtier from the analyst and says which one he is. In that register he is the least deceived man in the field. Then Becker’s harder point arrives, the vital lie, the narrowing a man cannot see because he stands on it, and the sight goes dim. The seer of the good order needs agents of the bad order, or there is nothing to stand vindicated against. Bush, the austerians, the Very Serious People, Trump, the editors toning him down on a Monday. Becker wrote that a man buys his own goodness by finding evil in others, and the heat in Krugman’s polemics, the relish in the vindication, the dread and the rage he carried into the paper, all run on that charge. He does not fully see that his hero system feeds on villains. And beneath that sits the terror he revised everything except. He let the world correct his model on China and on immigration, which is more honesty than most hero systems permit, and it belongs to his credit. He never let the world near the floor under the models, the faith that the order is there to be read at all. A man audits his claims. He rarely audits the ground he stands on to make them.
So the hero is the seer, the boy who wanted to be Hari Seldon and the man who kept the want, who reads the order under the fall and waits for the event to sign his ledger, whose scoreboard is the model that will be right after he is gone. The rival he fights with pleasure is the market man, because that fight he can win on his own ground, in numbers, in forecasts a crash confirms. The rival he cannot quite see is the one who holds understanding to be the thing his kind of understanding destroys, the scholar who needs the argument open, the player who needs the take unrepeatable, the mourner in the lot who needs the town more than the sum. The cost the ledger cannot price is the subtraction that bought the life. The model lives because a man agreed not to look too long at the town, the take, the question that should stay open, the hand that should come unclenched. The joy of understanding is real. It is also the wall he raised so he would never stand in a world that means nothing, and a wall is paid for in the years a man spends behind it, sure of the order, measured against the list, waiting for the empire to fall on schedule so the symbols come out right.

The Floating Crap Game

Pierre Bourdieu (1930–2002) built his sociology on a picture of social life as a set of games. Each game runs on its own field, a structured space of positions with its own stakes, its own currency, and its own referees. Players enter carrying capital, and each field honors a particular kind: money in one, holiness in another, the esteem of peers in a third. The player who cannot see the game as a game, who takes its stakes as self-evident and worth the fight, holds what Bourdieu calls illusio, the buy-in that keeps the field turning. The ground no player thinks to question, the shared floor under all the quarrels, he calls doxa. Krugman tells his own story in these terms and never reaches for the words. He hands you the field. You have to name it.
Start with the circuit. Krugman calls it his floating crap game, the economists who draw the conference invitations and travel the same rooms year after year, a working aristocracy of international trade. He is exact about the price of admission. It takes two good papers, one to get noticed and a second to show the first was no fluke. That rule is the accumulation logic of scientific capital, peer recognition banked and compounded, and he states it the way a trained economist states a budget constraint. He knows the exchange rate on esteem. He knows that a shabby classroom in Milan, with seats bad enough to throw the older men’s backs out, sits nearer the field’s true center than any G7 summit, because the men in that room hold the currency the field honors. Blue jeans, not pinstripes. He says the line himself, and it is a map of the field’s poles.
Bourdieu splits every field of cultural production into an autonomous pole, where players answer to their peers and to the internal law of the craft, and a heteronomous pole, where they answer to outside demand: money, audience, political power. Krugman lives at the autonomous pole and knows it. The young economist in blue jeans with a real insight stands against the official in pinstripes with a comfortable one. In Washington he finds the second world and reads it fast. Policy rewards the courtier, the man who makes the powerful feel clever, over the analyst who makes them think. He grants himself the first title and denies himself the second. A good analyst, a poor courtier. In field terms that confession describes a man whose capital is autonomous and scientific, trying to spend it in a field that runs on a different coin, finding the rate punishing, and refusing to pay it. He can recite the warnings stamped on each classified file, the insignia of a heteronomous world, and he treats the recitation as a party trick rather than a badge.
His method carries the same signature, and Bourdieu would trace it to habitus, the set of durable dispositions a man acquires along his path and then cannot help enacting. Krugman learns the craft by watching. Nordhaus takes a fog of a problem and shapes it into a small model, and the model changes how a room sees the question. Dornbusch does the same on a larger stage. The apprentice absorbs a disposition, small models on real problems, elegance as a discipline, the special case elevated to an art form. He describes himself as fast, impatient, a builder of the smallest thing that will carry an idea. This is not a set of choices he weighs each morning. It runs under the choices. The suburban boy who wants to be Asimov’s psychohistorian, master of the math of societies, already carries the disposition that the grown economist will spend on trade and geography. Trajectory becomes technique.
The claim he makes for his own importance is, in Bourdieu’s vocabulary, a claim to have revised the doxa. Before him the field rests on what he calls the Ricardian Simplification, constant returns and perfect competition, the ground so settled that few think to name it. He breaks it open, and he insists the break was one of style, not of insight, because others had said similar things and gone unheard. That insistence is the sharpest field observation in his whole memoir. The field could not see the obvious until the obvious arrived in consecrated form, a clean model at a Summer Institute lectern, presented to the right two dozen people in the right July. Content alone buys nothing. The form is the toll on the road into the doxa. He paid it at Logan Airport in the spring of 1979, when the last trick came to him at the gate, and again in the room that went quiet while he spoke, the ninety minutes he calls the best of his life. A man does not rank a conference talk above every private joy unless the field’s stakes have entered his body. That ranking is illusio, and he offers a second proof of it without prompting. Tenured at the best department on earth, riding the circuit, paid well, he falls into a three-year misery, because his measure of himself runs against the most successful economists of his generation and he does not make the list. The slump is not a shortage of money or invitations. It is a crisis of standing inside a game he cannot stop believing in.
The public career is a long experiment in converting capital across fields, and it runs by Bourdieu’s rule that capital does not cross cleanly. The Age of Diminished Expectations, written over a summer on Martha’s Vineyard, turns scientific capital into media capital. Reporters call, firms book him, the speaking fees climb until he hires an agency to ration his time by pricing it high. In 1992 he mints a statistic built to travel, seventy percent of the income gain from 1977 to 1989 caught by the top one percent, and the Clinton campaign carries it into the national argument. The press names him a likely chairman of the Council of Economic Advisers. Then the attempted return trip fails. Reich, the policy entrepreneur he had attacked in print, runs the transition, the door shuts, and the same press reads his complaints as the sulk of a man passed over. A figure consecrated in one field arrives in the next as a parvenu, and the receiving field, not the sender, sets the rate. His contempt for policy entrepreneurs is the autonomous player’s contempt for the man who sells to power, and it costs him access, which the autonomous player is supposed to hold cheap and does not quite.
The twenty-four years at the paper stage the collision Bourdieu wrote two books to describe, Homo Academicus on the academic field and its war between reputation and institutional power, and On Television on the journalistic field and its heteronomy, its rule by audience and speed, its pull on every field it touches. Krugman spends those years inside the journalistic field while keeping his claim on the scientific one. The byline carries both currencies at once, Nobel laureate and columnist, and the question of who gets to price it stays quiet only while the paper treats his scientific capital as a license. For most of the run the editing stays light. Copy editors joke that he leaves them nothing to do. He arrives at length, with backup, and the paper lets the laureate set his own terms. When the editing tightens, one layer becoming three, the toning down, the added qualifiers, the pressure toward a balance he reads as false, the journalistic field asserts its own law over his autonomy. He rewrites the rewrites to win back his meaning and spends more feeling on the repair than on the draft. The dread and the rage make sense once you see the stake. The field is trying to price his byline in its coin, and he refuses the valuation. Substack is the exit, a position with no intermediary, an attempt to set his own rate and re-anchor at the autonomous pole. He calls it liberation. The word fits the theory, with one turn of the screw the theory also predicts: the reader now holds the currency the copy desk used to hold, and the man who fled one referee has hired several hundred thousand.
The Nobel morning is the field’s supreme act, consecration, symbolic capital in its most concentrated form, and Krugman plays the scene by the autonomous pole’s script. The call comes while he is stripped for the shower, and he keeps his schedule, a crisis meeting, the honor filed under the day’s second business. Read one way, the man holds the field’s judgment above its ceremony. Read the other way, disinterest is the field’s most prized performance, and a laureate who shrugs at the medal displays the exact virtue the autonomous pole rewards.

The Great Delusion

If John J. Mearsheimer’s anthropology is right, Krugman’s focus on absolute market efficiency loses its foundational relevance. The realist premise notes that the “wealth of nations” is secondary to the “security of nations.” In an anarchic world, states do not seek abstract, global consumer efficiency; they seek relative gains to ensure survival against rivals. Krugman’s model assumes that states will comfortably outsource critical industrial and supply capabilities to foreign actors for the sake of cheaper goods, ignoring the tragic reality that interdependence creates vulnerability, which the tribal state must eventually resist.
If Mearsheimer’s anthropology is correct, Paul Krugman is an expert on an economic subsystem that only functions when a dominant tribe provides absolute security.
Krugman won his Nobel Prize for New Trade Theory, proving how economies of scale and consumer preferences drive international trade between similar nations. His entire worldview is built on the liberal baseline of absolute gains—the idea that if two nations trade and both get richer, the system works. In his New York Times columns and academic work, Krugman treats the global market as an arena where the ultimate goal is maximizing consumer welfare, lowering costs, and optimizing efficiency.
First, Krugman’s focus on absolute efficiency misses the fact that humans are tribal, defensive actors who organize into states for protection. In an anarchic world where there is no night-watchman to protect you if a rival decides to attack, states do not care about abstract global consumer efficiency. They care about relative gains. If a trade agreement makes both the United States and China richer, but it makes China relatively much stronger, a realist notes that the American state has compromised its security for cheaper consumer goods.
Second. Krugman’s models assume that outsourcing critical industrial capabilities—like semiconductor manufacturing or pharmaceutical ingredients—is rational if another nation can do it cheaper. If Mearsheimer’s anthropology holds, this is a dangerous delusion. Interdependence does not breed peace; it breeds vulnerability and leverage. The tribal state, driven by the primary instinct for survival, must eventually look at that dependency not as an efficiency gain, but as an existential threat.
When the international system shifts from unipolar stability to intense security competition, the logic of the market is completely overridden by the logic of the tribe. The state stops listening to economists who preach about supply-chain optimization and begins listening to strategists who demand reshoring, trade barriers, and industrial independence.
Krugman treats politics and nationalism as irrational distortions that ruin perfectly good economic models. If Mearsheimer is right, those “distortions” are human nature operating at its most fundamental level. Krugman’s economics describe the peaceful intervals when a dominant power secures the perimeter, but Mearsheimer’s anthropology explains what happens when the perimeter cracks. Security always trumps efficiency, and the tribe will always choose survival over a cheaper television.

‘A Big Misunderstanding’

If David Pinsof is right, the long career of Paul Krugman (b. 1953) serves as an illustration of an intellectual who uses economic expertise to justify partisan warfare.

For decades, as a Nobel laureate and prominent commentator, Krugman has framed political conflict through the lens of rational economics versus mass ignorance. In his columns and books, such as The Conscience of a Liberal and Arguing with Zombies, he routinely attributes conservative policies and populist movements to a combination of bad economic theories, misinformation, and the strategic deception of voters. From his perspective, if the public simply understood basic macroeconomic principles—like Keynesian stimulus or the downsides of tariffs—they would reject conservative arguments and vote for the Democratic Party.

A Pinsofian analysis strips away this high-status mission statement. The bitter polarization of American politics does not stem from a macroeconomic misunderstanding or a collective failure to grasp economic data. Factions are locked in a zero-sum competition over the coercive apparatus of the state. The MAGA movement, the billionaires Krugman critiques, and the voters who support them are not suffering from a cognitive malfunction or a brain-fart; they are rational actors using policy platforms as weapons to redirect state power, protect their alliances, and deprive their rivals of resources. They understand their incentives perfectly.

By framing these deep social power struggles as intellectual errors, Krugman creates a powerful tool for his own alliance. Asserting that his opponents are deranged, captured by “zombie ideas,” or behaving like a “human Ponzi scheme” is not an objective scientific assessment. It is a highly functional weapon used to demonize political rivals and signal immense moral and intellectual superiority to his readers. His commentary provides his educated, progressive audience with a sophisticated platform to look down upon the masses, reassuring them that their political preferences are simply the product of superior rationality.

Krugman did not discover an objective, scientific formula to save the American economy from ignorance. He executed a highly effective strategy within the elite attention economy, converting complex economic modeling into high-status partisan currency. His work functions as an instrument to maintain a dominant, high-prestige position within the media and university hierarchies, proving that what looks like a debate over data is actually a fight for dominance.

Posted in Economics | Comments Off on Paul Krugman – The Model and the Column

Economist Jeffrey Sachs – The Plan and the Ground

Jeffrey Sachs (b. 1954) comes to La Paz in 1985 as a Harvard professor not yet thirty-one years old, and the thin air at twelve thousand feet leaves a visitor breathless before he has done anything at all. Bolivia is short of breath in every other sense too. Prices climb so fast that a worker paid in the morning hurries to spend the money by afternoon. Over the worst of the crisis, the annual rate runs into the tens of thousands of percent. Shopkeepers reprice goods by the hour. The central bank has no reliable count of its own reserves. A man arrives from Cambridge with a set of equations and a claim that sounds absurd to anyone living inside the disaster: the hyperinflation can be stopped, and stopped fast.

The claim turns out to be close to true. On August 29, 1985, the government of President Víctor Paz Estenssoro (1907-2001) issues Supreme Decree 21060. The decree frees prices, cuts the budget, lets the currency float, and freezes the public payroll. Gonzalo Sánchez de Lozada, the planning minister who later becomes president, works the politics. Sachs supplies the design and the nerve. Within weeks the price level holds. The miners march on the capital and lose. The shock works, and the man who helped write it walks out of Bolivia with a reputation that will follow him for forty years.

To understand how a labor lawyer’s son from suburban Detroit ends up rewriting another country’s economy before he can grow a full beard, go back to Oak Park, Michigan.

His father, Theodore Sachs, argues labor cases for teachers, firefighters, and other public workers, and he wins one before the Supreme Court of the United States. He tells his son to take an interest in the issues of the day, and the son does. Jeffrey Sachs runs for student council president at Oak Park High and wins. He marches against the war in Vietnam. He goes to a rally for Cesar Chavez. On a family trip to the Soviet Union when he is a sophomore, he meets an East German student who lectures him on the glories of socialism, and Sachs discovers that he cannot answer. He does not know what capitalism is, or socialism, or why one country has unemployment and another claims it has none. He arrives at Harvard University in 1972 with his head full of that question.

He answers it the way the brightest students of his generation answer everything, with mathematics. He finishes his bachelor’s degree in 1976, summa cum laude, then his master’s, then a doctorate in 1980 under Martin Feldstein (1939-2019). The Harvard Society of Fellows takes him in as a junior fellow. He joins the faculty the same year he finishes his Ph.D. At twenty-eight, in 1983, Harvard makes him a full professor with tenure, an age at which most economists are still finishing their first round of journal rejections. He writes fast and he writes a great deal. The problems he solves on paper are clean. Then Bolivia teaches him that a model can stop a hyperinflation in the real world, and the cleanness of the page meets the dust of La Paz, and he likes the meeting.

The reputation built in Bolivia carries him to the great opening of his life. In 1989 the communist order in Eastern Europe cracks. Poland goes first.

In April of that year Sachs travels to Warsaw and finds a country that does not yet have positions, only fear. He meets Witold Trzeciakowski, a soft-spoken senior economist on the cerebral side of Solidarity, a frightened gentleman. Solidarity talks about hunger and the risk of civil war. Then Solidarity wins almost every seat it contests on June 4, and the men who spent their lives as dissidents wake up holding a bankrupt government.

The scene that captures the moment is small. Sachs sits with Bronisław Geremek (1932-2008), the historian who runs Solidarity’s parliamentary caucus, and asks him what the movement plans to do. Geremek says they mean to set up a council in the Senate to watch the government’s hands. Sachs tells him that is not enough.

“You can’t take a landslide and make a commission out of it,” he says.

Geremek answers that Solidarity cannot take power. It is impossible.

Sachs disagrees, and then he plays the card that makes him useful. The country is buried in foreign debt, and everyone assumes the debt makes Poland bankrupt and helpless. Sachs tells them to forget the debt. Many countries in history have had their debts cancelled, he says, and the West will cancel Poland’s, because of what Poland is and what this moment is. Late one night he climbs to the apartment of Jacek Kuroń (1934-2004), a physical, overwhelming presence of a man, a chain-smoking hero of the opposition, and lays out the whole plan. Kuroń keeps saying one word back to him. More. More.

The plan that follows takes the name of the finance minister, Leszek Balcerowicz (b. 1947), who serves under Prime Minister Tadeusz Mazowiecki (1927-2013). The Balcerowicz Plan does in Poland what Decree 21060 did in Bolivia, faster and on a larger scale. Prices free up on January 1, 1990. The budget tightens. State monopolies break apart. The currency becomes convertible. The world later calls the method shock therapy. A Polish specialist notes at the time that having a Harvard economist beside Solidarity gives the plan a seal of approval, and that Polish economists had wanted a radical approach for years but nobody had dared to put it so plainly. The radicalism costs people their jobs and shutters old factories, and the pain is real and front-loaded. Poland comes through it as one of the strongest economies of the former bloc. The seal of approval holds.

Then comes Russia, and Russia breaks the pattern.

Sachs advises Mikhail Gorbachev‘s (1931-2022) economic team in 1990 and 1991, then Boris Yeltsin‘s (1931-2007) reformers after the Soviet collapse, working alongside Yegor Gaidar (1956-2009) and later the young finance minister Boris Fyodorov (1958-2008), and he advises Leonid Kuchma‘s (b. 1938) team in Ukraine in 1993 and 1994 besides. He argues, as he argued for Poland, that rapid stabilization needs a wall of Western money behind it, something on the order of the Marshall Plan that rebuilt Western Europe after 1945. He asks for tens of billions of dollars and for the cancellation of Russian debt. He calls it a political lifeline, the thing that gives the visionary builders of a new democracy room to stand.

The money does not come. The reformers get the shock and not the support. Inflation, corruption, and the oligarchic carve-up of state assets follow. Sachs grows certain that Washington and the European capitals have decided to let Russia fall. Around Christmas of 1992 he tells Gaidar he means to step aside. Fyodorov calls him at the holiday and asks him to stay one more year. They meet at the World Bank, and Sachs agrees, and the year goes no better. He resigns in December 1993 and announces it in the first days of 1994, together with the economist Anders Åslund (b. 1952), prompted by the arrival of anti-reformers in Yeltsin’s cabinet.

“Western assistance was promised but never came,” he tells the Harvard Crimson. “The reformers never got the backing they needed.”

He has held the same line for thirty years since. Russia’s failure, he says, came from inadequate Western support and Russian political choices, not from the logic of fast stabilization. His critics say the logic was the problem, that you cannot drop markets onto a country with no courts, no property registries, and no functioning tax system and expect anything other than what Russia got. The argument has never been settled, and Sachs has never conceded it.

Somewhere in the Russian years his interest turns. The crises he had treated were monetary fires you put out with discipline. The poverty he begins to study in the 1990s is colder and older. He concludes that the poorest countries on earth stay poor not because their markets fail but because they have never had the minimum capital to start. Disease, distance from the sea, exhausted soil, no roads, no schools, no clinics. He calls it a poverty trap, and he argues that private markets alone cannot lift a country out of one, and that the rich world has both a duty and an interest in paying for the lift.

The argument becomes a bestseller. The End of Poverty appears in 2005, with a foreword by the singer Bono, and it argues that extreme poverty can be brought near zero in a generation through targeted money for health, schools, farms, roads, and clean government. The book makes Sachs a global figure and brings the subject to dinner tables that had never thought about it.

It also draws the knife fight that defines the second half of his career. The economist William Easterly (b. 1957) reviews the book for the Washington Post and calls the plan a sort of Great Leap Forward. The phrase is a grenade, and it is meant to be. Easterly, and later Dambisa Moyo (b. 1969), argue that big foreign aid breeds dependency and corruption, that markets and accountable institutions and ordinary entrepreneurs do the real work, and that grand plans designed in New York for villages in Africa fail because the planners cannot see what they do not know. Sachs answers that cheap, proven things save lives, that a bed net costs a few dollars and stops malaria, that the choice is not theory but children.

He decides to prove it on the ground. In 2006 he launches the Millennium Villages Project, a hundred-and-twenty-million-dollar experiment financed largely by George Soros (b. 1930) and like-minded donors. The idea is to flood a cluster of villages across ten sub-Saharan countries with everything at once, seeds and fertilizer and clinics and nets and schools, and let the success spread until the whole continent follows. The journalist Nina Munk gets six years of close access, traveling with Sachs and living in two of the villages, and the book she writes, The Idealist (2013), becomes the fairest hard look anyone has taken at him.

She watches the gap open between the plan and the ground. In Ruhiira, in southwest Uganda, Sachs’s team pushes farmers to grow maize, a crop new to the region, in place of the matoke they had always raised. The harvest comes in heavy. Then there are no buyers for it, no roads to move it, and no good way to store it, and the rats get much of the surplus. In Dertu, in the dry borderland between Kenya and Somalia, the project drills a borehole, and people and animals gather around the water, and a semi-nomadic settlement thickens into a permanent one that the project cannot feed once the money runs low. Munk does not write a takedown. She writes something harder, a portrait of a brilliant and tireless man whose certainty races ahead of the world he means to fix, and who calls the failures unexpected artifacts when a colder eye might have predicted them. Bill Gates calls the book heartbreaking. So does the Wall Street Journal. The verdict on the villages, from most development economists, is that the gains they showed had as much to do with Africa’s broad rise in those years as with the model.

While the villages struggle, Sachs builds the larger machine of his influence. He advises Kofi Annan (1938-2018) at the United Nations and later Ban Ki-moon (b. 1944) and António Guterres (b. 1949). He directs the UN Millennium Project and helps shape the Millennium Development Goals, the first time the world sets numbered targets for cutting poverty and disease by a deadline. When those goals expire in 2015 he becomes a chief architect of the broader Sustainable Development Goals, which fold in climate, energy, cities, and biodiversity. He runs the UN Sustainable Development Solutions Network. He works with the physician Paul Farmer (1959-2022) and others to push cheap medicine against malaria, AIDS, and tuberculosis, and on that front the numbers move, and millions of people who might have died do not.

His climate writing grows from the same root. Sachs argues that markets and a carbon price cannot do the job alone, that the world needs comprehensive public investment steered through international institutions. In The Ages of Globalization (2020) he sets out a long view of human history shaped by geography, technology, and exchange, and he argues that humanity has crossed into a planetary age where climate change, pandemics, nuclear weapons, and artificial intelligence cannot be managed by nations acting one at a time. Stronger global institutions, in his telling, become not a preference but a necessity.

Then two episodes in this decade move him from the center of respectable opinion toward its edge, and he goes willingly.

Richard Horton, the editor of the Lancet, names Sachs in 2020 to chair the journal’s COVID-19 commission. Sachs first appoints Peter Daszak of the EcoHealth Alliance to lead the task force on the pandemic’s origins. Then leaked emails show that Daszak had quietly organized an early letter in the Lancet condemning lab-origin theories as conspiracy, and that EcoHealth had funded coronavirus research in Wuhan. Sachs removes him, dissolves the task force, and turns. In 2022 he and the Columbia pharmacologist Neil Harrison publish a paper in the Proceedings of the National Academy of Sciences calling for an independent look at evidence held by American institutions, virus databases and lab notebooks and email records that no outside scientist had reviewed. At a conference in Spain that summer Sachs goes further than the paper.

“I’m pretty convinced it came out of U.S. lab biotechnology, not out of nature,” he says. “We don’t know for sure, I should be absolutely clear. But there’s enough evidence that it should be looked into. And it’s not being investigated, not in the United States, not anywhere.”

Much of the scientific establishment rejects the claim and points to studies that favor a natural spillover at the Wuhan market. Sachs holds that the question stays open and that powerful people prefer it closed.

The second episode is Ukraine, and it makes him a household name on one half of the internet and a pariah on the other. Sachs argues that the eastward expansion of NATO, begun in the 1990s against what he says were promises made to Gorbachev, set the long fuse for the war, and that Western leaders carry heavy blame for the break with Russia. On February 19, 2025, he stands in the European Parliament and delivers a speech he calls “The Geopolitics of Peace.”

“I begged the Ukrainians: stay neutral,” he tells the chamber. “Don’t listen to the Americans.”

He tells the members that to be an enemy of the United States is dangerous and to be a friend is fatal. He calls neutrality the dirtiest word in the American political vocabulary. He says European leaders confuse NATO with Europe and should talk to Moscow without Washington in the room. In the same speech he makes claims that go far past the war, that the Iraq invasion was carried out for Israel, that the 2014 Maidan uprising was an American regime-change operation, that the United States blew up the Nord Stream pipelines. Supporters hear a man with forty years of front-row experience telling truths the press will not print. Critics hear a brilliant economist straying into geopolitics he has not studied, repeating talking points that flatter the Kremlin, and trading the careful qualifications of a scholar for the certainties of an advocate. He does not soften under the criticism. He has never softened under any of it.

The body of work behind the controversy stays large. Sachs has written The End of Poverty (2005), Common Wealth (2008), The Price of Civilization (2011), The Age of Sustainable Development (2015), A New Foreign Policy (2018), The Ages of Globalization (2020), and others, and he hosts a series of book conversations on history and economics. The honors stack up beside the books. In 2022 he wins the Tang Prize in Sustainable Development. He holds the French Legion of Honour and shared the Blue Planet Prize in 2015. Universities have given him dozens of honorary doctorates, and Time has twice named him among the most influential people on earth.

One pattern runs through the whole life, from the high cold air of La Paz to the floor of the European Parliament. Sachs believes that a clear mind with the right plan can fix things that other people call hopeless, and that the main thing standing in the way is the failure of the powerful to act. The belief made him right about Bolivian inflation and Polish prices when older men called him reckless. The same belief made him promise more for Russia and for the Millennium Villages than the world delivered, and pin the shortfall on everyone but the design. His admirers see the great humanitarian economist of his generation, a man who carried the poorest people on earth into the rich world’s conscience and would not put them down. His critics see the hazard of a man who trusts his own plan more than the ground it lands on. Both have watched the same forty years. Both are describing the same trait. He has spent his career certain that the answer is known, and that the only question left is whether the people in charge have the will to pay for it.

Notes

The Bolivia opening is anchored in facts: Decree 21060, August 29, 1985; President Paz Estenssoro; Gonzalo Sánchez de Lozada as planning minister; inflation running into tens of thousands of percent; and the miners’ march. The atmospheric details, including altitude, prices changing by the hour, and the bankrupt central bank with no reliable count of its reserves, are either self-evident or sourced. The reserve-count detail comes from Sachs and Morales themselves. Sources: NBER chapter, NBER paper, and Wikipedia on shock therapy.

The Poland scenes carry the most verbatim dialogue, and all of it is sourced. The Bronisław Geremek exchange, the line “you can’t take a landslide and make a commission out of it,” and the debt-cancellation pitch come from Foreign Policy in Focus. The Jacek Kuroń apartment scene and his repeated “more, more” come from a Polish transcription of Sachs’s own 2014 Łódź lecture, available at ResearchGate. The Witold Trzeciakowski “frightened gentleman” detail is Sachs’s own description in the same FPIF interview. The “seal of approval” line from the Maryland specialist comes from a Vanderbilt thesis.

The Russia resignation, the Boris Fyodorov Christmas call and World Bank meeting, and the Marshall Plan argument come from Sachs’s own account at ScheerPost. The Harvard Crimson quote is at The Harvard Crimson. The resignation alongside Anders Åslund comes from Sachs’s own “What I Did in Russia.” His advising of Gorbachev’s and Kuchma’s teams is from his 2025 EU Parliament speech transcript.

The Millennium Villages material, including Ruhiira maize-for-matoke, the rats, the Dertu borehole, the phrase “unexpected artifacts,” the Soros figure, and the Gates and Wall Street Journal verdicts, comes from coverage of Nina Munk’s The Idealist: the Penguin Random House page, the Harvard student review, and the Amazon page carrying the Forbes blurb on the rats. William Easterly’s “Great Leap Forward” jab is noted at Wikipedia.

The COVID quote and the Peter Daszak removal are from Sachs’s own site and The Intercept: JeffSachs.org and The Intercept. The Ukraine quotes are from the EU Parliament transcript at Consortium News and Sachs’s own posting at JeffSachs.org.

Early life, the Soviet-trip pen-pal story, his father’s Supreme Court work, and Sachs’s tenure at 28 are sourced from Encyclopedia.com and Wikipedia.

The Great Delusion

If John J. Mearsheimer’s anthropology is right, the intellectual trajectory and global campaigns of economist Jeffrey Sachs present a stark transition from technocratic illusion to an unwitting confirmation of tribal realism.
Sachs’s career is divided into two major phases, both of which rest on foundational liberal assumptions that Mearsheimer dismantles in The Great Delusion.
In his early career, Sachs was the chief architect of economic “shock therapy,” advising post-Soviet economies like Poland and Russia on rapid transitions to free-market capitalism. This model treated human beings as atomistic, rational economic actors who would automatically thrive if restrictive state interventions were removed.
Mearsheimer’s framework shows why the Russian experiment collapsed into oligarchic chaos. Humans are profoundly social beings whose identities and moral structures are formed during a long childhood by intense socialization within specific groups. They do not operate as abstract, utility-maximizing units in a vacuum. When Sachs dismantled the existing Soviet state apparatus, he did not liberate autonomous individuals; he destroyed the primary protective structures holding society together. In the resulting security vacuum, human nature did what it always does: people retreated into primal micro-societies—ethnic networks, regional factions, and defensive coalitions—to survive. The institutional rules Sachs tried to import were completely overridden by the ancient logic of group loyalty and survival.
In his later career as a UN advisor, director of the Earth Institute, and advocate for the Sustainable Development Goals, Sachs shifted to global multilateralism. He champions world-spanning cooperation, global governance, and the eradication of poverty through unified human effort, frequently arguing that international conflicts are reckless miscalculations driven by militarism and a failure of diplomatic reason. Under Mearsheimer’s lens, this globalist project is the ultimate liberal delusion. Sachs operates on the assumption that a universal “family of nations” can use critical reason to transcend geopolitical divides and coordinate for the common good. Mearsheimer counters that reason is the least important way preferences are determined. Because different societies are socialized into fundamentally incompatible worldviews, there is no shared moral substrate that can unify humanity under a single administrative code.
Furthermore, Mearsheimer’s anthropology explains why Sachs’s beloved international institutions are inherently fragile. Organizations like the United Nations do not possess independent authority; they are arenas where separate, self-interested states manage their security interests. Sachs blames failed diplomacy and aggressive leadership for global instability, but Mearsheimer argues that conflict is the logical operation of separate tribes seeking survival in an anarchic world where no higher authority can guarantee their safety.
Sachs has become a fierce critic of American hegemony, calling for a multipolar world order and condemning Western interventionist policies. A standard analysis frames this shift as an evolution in Sachs’s independent reasoning. Mearsheimer’s logic reveals a different irony: Sachs’s critique of the American empire aligns with realism, but his proposed solution—a harmonious, cooperative multipolar system run through the UN—remains trapped in the same utopian framework. Sachs correctly diagnoses the failure of the liberal crusade, but he fails to see that the multipolar world he advocates for will be driven by the very tribal security competition he spent his life trying to plan away.

‘A Big Misunderstanding’

If David Pinsof is right, the long career of economist Jeffrey Sachs represents a supreme manifestation of the intellectual fantasy: the belief that the world’s most agonizing crises are simply structural misunderstandings that can be resolved by an elite academic with a better blueprint.

During the 1990s, Sachs gained global fame as the architect of “shock therapy”—rapid transitions to free-market capitalism implemented in Bolivia, Poland, and post-Soviet Russia. Later, in his 2005 book The End of Poverty, he shifted his focus to global development, arguing that extreme poverty could be eradicated by 2025 through a precisely calculated injection of foreign aid, infrastructure investments, and clinical interventions. To the global elite, Sachs was the ultimate technician, proving that human suffering was an engineering problem waiting for a rational solution.

A Pinsofian analysis strips away this high-status mission statement and exposes why his grand projects yielded such complicated results.

The catastrophic economic collapse and rise of oligarchies in 1990s Russia did not happen because local actors misunderstood how capitalism works. The transition was a high-stakes, zero-sum competition over the massive resources of a collapsing empire. Local elites, former party officials, and opportunists used privatization not to optimize GDP, but as a rational, self-serving weapon to secure immense wealth and capture the coercive apparatus of the state. They understood their immediate incentives perfectly.

Similarly, the failure of his ambitious Millennium Villages Project to systematically lift rural Africa out of poverty was not a failure of economic data. Pinsof notes that animals—including humans—evolve to care about themselves, their families, and their immediate coalitional allies, not the abstract welfare of humanity. Local bureaucrats, warlords, and competing factions handled the influx of foreign aid exactly as rational primates would: they used the resources to solidify their own alliances, protect their networks, and outcompete rivals for status and power.

By framing global poverty and economic chaos as problems caused by institutional design and a lack of planning, Sachs created a highly effective platform for himself. His continuous shift toward anti-imperialist rhetoric, critiques of US foreign policy, and climate activism provides international forums and university circles with a sophisticated platform to signal immense moral superiority over corporate and state actors.

Sachs did not discover a fixable misunderstanding in the global economy. He executed a highly successful status strategy, using bold, global frameworks to maintain a dominant, high-prestige position within elite institutions, the United Nations, and the university hierarchy, proving that the ambition to save the world is the ultimate tool for personal prominence.

Jeffrey Sachs and the Field

In 2022 a group of virologists put a sentence into print that reads as a flat fact. Jeffrey Sachs is an economist, not a virologist. The sentence reads as biography. It works as a border. A man has come to the edge of their field carrying papers issued somewhere else, and they refuse him entry, and the refusal takes the oldest form a field has, the naming of who belongs and who is a visitor.

Pierre Bourdieu (1930-2002) built a sociology to read that sentence. A field, in his account, is a structured space of positions, a game with its own stakes and its own scoring. Each field runs on a capital particular to it, and the capital of one field does not spend at par in the next. The scientific field honors a capital earned by work the field can check, published where the field publishes, recognized by the people the field already recognizes. That capital cannot be bought with money and cannot be carried in from a neighboring field at face value. A field also holds the power to consecrate, to say this man is one of us and that man is a tourist. When the virologists write their sentence, they exercise that power. They tell Sachs the currency he carries is not legal tender here.

Read the life this way and it gathers into a single problem. Sachs is a trajectory across fields. He banks one kind of capital early, converts it again and again, and the story turns on the exchange rate, on where the conversion runs favorable and where the window shuts.

He banks the capital young, and it is academic. Harvard, the three degrees by twenty-eight, tenure among the youngest the university grants. In Bourdieu’s terms this is scientific capital in the strict sense, recognition by the peers who hold the right to recognize, and the strict sense matters because it sets the value of everything Sachs spends afterward. The trajectory also lays down a habitus, a set of dispositions formed by a path that rewarded him fast. The disposition is a belief, never stated because never doubted, that clear knowledge travels. What holds in the seminar holds in the country. The capital banked at Harvard spends anywhere a problem waits.

Bolivia is the first conversion and the rate is good. He carries economic capital into the field of national policy and the field takes it. He has argued in print that a hyperinflation ends at a stroke, and in 1985 a Bolivian government issues the decree that proves the argument in the open air. Inflation collapses in weeks. The crisis field consecrates him. The young professor becomes the man who breaks inflations, and the title travels with him as a credential a market will price.

Poland is the conversion at its height, and it crosses a harder border, from economics into a revolution. The scene of consecration runs through a kitchen. Sachs sits an hour with Adam Michnik, who does not argue the economics and asks one question, whether the thing can be done. Then Michnik says the last piece is in place. The political field, speaking through one of its consecrated men, stamps the economist’s capital as sound. A few days later the article that breaks the deadlock appears, and the revolution takes the government. Michnik’s sentence is the mirror image of the virologists’ sentence. One field says, you belong, your currency spends here. Years later another field says the reverse.

Russia is where the window shuts the first time, and the shutting rhymes with everything that follows. Through late 1991 Sachs sits with Yeltsin’s reformers and presses a plan the size of the crisis, thirty billion dollars in Western aid, relief from the Soviet debts, money on the scale of the Marshall Plan. The plan needs a field he does not command. The field is not Russian economics. It is the United States foreign-policy field, the rooms where such aid would have to be authorized. There his capital does not convert. After a television broadcast Lawrence Eagleburger offers him a ride from the studio into Washington, and in the car the older man, who holds real power in that field, explains the exchange rate. The aid is not going to happen. A Harvard economist’s authority, large inside its own field, buys nothing at this counter. Sachs is not failing at economics in Russia. He is rich in one currency and standing in a field that will not take it.

A second Russian episode shows the same logic from the reverse side. Harvard ran a federally funded reform project in Moscow, and people inside it traded in the markets they advised and were sued for it. Sachs was not part of the self-dealing. The scandal that sank the project was not his act. Yet symbolic capital is collective before it is personal. A name carries a charge for the whole group that holds it, and the charge can turn negative for all of them when a few betray the trust. The loose phrase about the Harvard men in Russia taxed the name, and the tax fell on Sachs along with the guilty, by the workings of a field that prices a man by his associations as much as his conduct. Misrecognition runs in both directions. It can lift a man above his work, and it can stain him below it.

After Russia the work turns, and the kind of capital he builds turns with it. He stops chasing inflations and takes up poverty itself, and the argument becomes a book, The End of Poverty (2005), with a foreword by a rock star and a reach far past economics. The shift is the one Bourdieu watches for. This is not scientific capital. It is symbolic capital drawn from outside the autonomous field, from the journalistic field and the field of celebrity philanthropy. Every field, in Bourdieu’s map, holds two poles, an autonomous pole where the field judges by its own rules, and a heteronomous pole where outside powers, money, media, government, set the terms. Sachs moves toward the heteronomous pole and grows powerful there. He advises the United Nations, he lands on the magazine lists of the influential, he carries a moral authority the wider public can read at a glance. The reach is real and it moves money and policy.

The autonomous pole of his own discipline does not follow him. William Easterly and Dambisa Moyo answer him on the field’s own ground, on institutions, incentives, and the record of aid. The foreword and the lists move them not at all, because those are not capital their field honors. Here the two poles pull against each other inside a single career. The man grows more famous and more contested at the same time, and the fame and the contestation feed from different fields with different scorecards.

The Millennium Villages bring the split into the open. Sachs builds fifteen sites across Africa, near a hundred and twenty million dollars, each village to take the full package at once and rise out of poverty in five years. A magazine writer, Nina Munk, spends six years watching and lives long stretches in two of them, and her book The Idealist (2013) reports back. At Dertu in northern Kenya a generator part takes four months to arrive and then sits because no one on hand can fit it. The project’s blog calls the water the most reliable in the region, and by 2011 the wells stand dry in a drought. At Ruhiira in Uganda the spending on clinics saves mothers and drives malaria down. Two fields render two verdicts. The journalistic field judges the project by its narrative of promise and shortfall, and the development-economics field, turning hard toward controlled trials in these same years, judges it by the standard of evidence the field now demands. The celebrity capital that launched the villages cannot overrule either court. The well at Dertu does not consult the foreword.

Then the pandemic, and the conversion fails at the highest stake he ever plays. Sachs chairs the COVID-19 commission for The Lancet and picks the head of a research nonprofit to lead the inquiry into the virus’s origin. Over months he comes to think the man has lied to him, asks for a grant proposal, and hears that a lawyer has forbidden the handover. He disbands the task force, turns toward the possibility of a laboratory origin, and in 2022 co-authors a paper in a national academy’s journal arguing that a feature of the virus points to deliberate insertion. He arrives at this argument holding two currencies, the old economic-policy capital and the new global fame, and he tries to spend both for standing in virology. He even holds the chairmanship, a position of command inside the commission. Bourdieu, in Homo Academicus, separates the temporal power a man wields inside an institution from the scientific capital that a field of knowledge recognizes, and the two seldom sit in the same hands. The chair of a commission is not a virologist’s standing. The paper is an attempt to enter the field through its own front door, a journal it respects. The incumbents shut the border. The virologists, the evolutionary biologists, the nonprofit he had brought in, all answer in the field’s own voice, and the answer reduces to the sentence this essay began with. An economist, not a virologist. The field names the import illegitimate and turns it back.

Set the car ride in Arlington beside the virologists’ sentence and they are the same event thirty years apart. A man holds great capital in one field and presents it at the window of another, and the second field declines it. The habitus formed by Bolivia and Poland, the disposition that capital travels, is the disposition that fails in Washington and fails again in virology. The early conversions ran so favorable that they taught a lesson the later fields refuse to honor. This is the field-theoretic shape of the life, and it carries a hard edge. The dispositions that made the man are the dispositions that wall him out, and a habitus outlives the conditions that rewarded it. The instrument that won the first rooms is the instrument that loses the last.

The final turn fits the frame as cleanly as the rest. On the war in Ukraine, on NATO’s expansion, on the conduct of American power, Sachs takes positions that the institutions he once advised will not bless, and he carries them onto the dissident podcast circuit and the foreign broadcasters. When the autonomous fields withdraw recognition, a man can migrate to a field that rewards the withdrawal. The dissident media field consecrates the heretic for the heresy, and it consecrates him the harder because the establishment has cast him out. His old titles, the Harvard chair, the United Nations posts, the Lancet commission, spend better in those rooms now than in the rooms that issued them. The consecrated insider becomes the consecrated outsider, and the second consecration runs on the wreckage of the first.

What the frame sees is a life of capital crossing borders, the favorable conversions early, the windows shutting late, the same disposition driving the man into the same wall twice and then carrying him to the one field where the wall reads as a badge.

What the frame cannot price is the truth of any single claim.

Jeffrey Sachs and the Problem of the Expert

In 1985 the price system of a country of several million people changes by decree, and the design comes from a Harvard professor in his early thirties who stands for no Bolivian voter and answers to none. The decree works. Inflation falls. The man who drew it leaves with a reputation, and the miners turned out of the closed pits stay behind with the result. No ballot authorized him. No Bolivian in the street could have checked his math. The country took the medicine on the word of an expert, the word held, and the question of by what right he gave it never came up while the cure was working.

That question is Stephen Turner’s. He has spent a career asking how expert authority sits with democratic legitimacy. A liberal order rests on a premise, that citizens can in principle weigh the grounds of the decisions that govern them. Esoteric expert knowledge breaks the premise. When the knowledge runs past what a layman can follow, the public cannot evaluate it, and deference to it cannot be the ordinary rational kind, the kind where you check and then agree. You take it on trust, and trust is not assessment. Turner’s interest lies in how that trust gets built, who grants it, and what becomes of a democracy that runs on more and more of it.

He refuses the easy answer at either end. He is no populist who calls all expertise a racket, and no technocrat who tells the public to defer and keep quiet. His claim is that the trouble is more handleable than the alarmists feared, on one condition. Expert claims have to stay open to challenge. Where they remain discussable, a free society can argue them and survive being wrong. Where they harden into a single necessary course that no layman may question, the expert problem bites, because the discretion at the center of the expert’s judgment slips every check.

Turner sorts experts by the audience that makes them experts. One kind speaks for a knowledge so settled that any competent person would accept it, the physicist’s kind, where the expert reports a consensus and the consensus does the authorizing. A second kind has a following rather than a consensus, an audience that accepts the expert because it already shares his commitments. A third serves a client or a cause and trades in the arguments the client wants made. A fourth has its audience built for it by the body that pays it, the state or the agency creating both the expertise and the demand for it. The kinds shade into one another, and a single career can move across them. Sachs moves across all of them, and the movement is the story.

Bolivia and Poland are the seasons when his expertise looks like the settled kind. He has argued in print that a hyperinflation ends at a stroke, on the day the government stops printing money and the public comes to believe the printing has stopped, and in Bolivia a decree puts the argument in the open and the inflation breaks. In Poland he carries the same authority into a revolution. The scene that wins their trust runs through a kitchen, where Adam Michnik asks whether the thing can be done and then tells him the last piece is in place. To the men taking power it reads as technical truth, the economist reporting what any competent economist would report.

Turner’s caution waits inside the triumph. “It worked” is a verdict on a tangled outcome that no one can pin down to a single cause. The decree carried a hundred judgment calls, how fast, how deep, what to cut and in what order, and a judgment call is discretion, and discretion is where the expert’s power lives and where accountability cannot reach. The public sees a result and credits a science. What it cannot see is the room where the calls were made on the strength of one man’s read, and the read is the thing no peer review and no election ever touched.

The decade that follows shows the expertise was never the settled kind. The work turns from inflations to poverty, and the argument becomes a book, The End of Poverty (2005), with a foreword by a rock star and a reach far past economics. When William Easterly and Dambisa Moyo answer him, they do not answer as cranks. They answer as economists, on the evidence, and they arrive at the opposite conclusion. A discipline whose first names disagree at the root is not a discipline reporting a consensus. It is a discipline with schools, and a school is a following. Sachs now holds the authority of the second kind. His standing rests on an audience that shares his prior conviction, that the rich owe the poor and that the right spending can end the poverty, an audience that grew as he spoke to it. The reach is real and it moves money. The cognitive authority of the physicist is not what he carries. He carries the authority of a man with a movement, and a movement can be large and still be a following.

The Millennium Villages test the deepest assumption in the career, that expert judgment travels. Fifteen sites, the full package delivered at once, poverty gone in five years. The promise rests on a belief that the competence that broke Bolivia’s inflation is a portable thing, ready to be carried from one country and problem to the next. Turner is hard on that belief. In The Social Theory of Practices (1994) he doubts there is any shared, transferable substance of expert knowledge waiting to be moved across cases. What an expert holds is habituation from the cases he has worked, his own and particular, not a method that lifts free of where it was learned. Nina Munk’s reporting reads as a long proof of the doubt. The generator part at Dertu that no one on hand can fit, the maize the farmers will not eat, the wells dry by the drought, none of these are stumbles in the application of a sound technique. They are the technique meeting the truth that there was no portable technique, only a confident man and a five-year clock. The five years were never a forecast. They were discretion in the dress of a forecast, a judgment asserted where no validated knowledge stood behind it, and the clock ran out before anyone with standing could call the assertion to account.

Then the pandemic, and the expert problem turns on the man who spent a life inside it. He chairs the COVID-19 commission for The Lancet, names a head for the inquiry into the virus’s origin, comes to think the man has lied to him, asks for the grant proposal, hears that a lawyer has forbidden the handover, and disbands the task force. He concludes the virus might have come from a laboratory and from research his own country funded. He says the agencies have hidden their work and the scientists are not behaving as scientists behave. In 2022 he co-authors a paper arguing that a feature of the virus points to deliberate insertion, and the virologists turn him back with the sentence that he is an economist and not a virologist.

Turner’s frame holds both men in view and hands neither a trophy. The virologists invoke the boundary of their expertise, which is their right and the source of their authority. Sachs answers with a grievance that is, line for line, the grievance Turner attributes to the layman before esoteric power. The public cannot check the agency. The agency will not show its work. The deference asked of us is trust and not assessment, and the people who ask for the trust hold an interest in the answer. A lifelong expert has taken up the populist’s complaint against expertise and aimed it at another expert community, and the hard part is that no neutral court sits above the two of them. The citizen who wants to know where the virus came from is handed a choice between authorities and given no rational ground on which to choose. That is the liberal-democracy problem at its sharpest, and Sachs stands on both sides of it inside a single episode, the expert who demanded deference for forty years and the citizen denied it in the forty-first.

Run the thread back through the life and one fact holds at every stop. The publics whose lives his prescriptions reshaped never validated him. The Bolivians, the Poles, the Russians, the villagers of Dertu, none of them granted the authority, and none of them could have withheld it in any way the system would have heard. The authority came from the bodies that hired him, the governments, the United Nations, the commission, and from the following he gathered as he went. The “Sachs, go home” poster in the Polish campaign is the demos reaching for the one check it owns, the vote, against a power the vote cannot reach. The poster lost. The reforms held. Whether that outcome should comfort a democrat or trouble one is the whole of Turner’s question, and the career gives evidence for both verdicts at once.

Turner’s measure of a man like this falls not on his beliefs but on whether he kept the door open. Where Sachs left his claims out in the contest, the system worked as a free one should. The aid debate is the healthy case, two schools arguing in print, the public free to watch the experts disagree and draw its own rough conclusions, no single authority closing the matter by fiat. Where he sealed the claim, the trouble came. The five-year promise admitted no challenge until the wells ran dry and the challenge came from the facts. The single foreign-policy line and the single origin claim arrive as settled truths from a man who will not grant that a competent person might land elsewhere. The same conviction that he knows produced the best of the work and the worst. It broke an inflation and it built a village that could not stand, and the difference between the two was never the size of the conviction. It was whether anyone with standing was allowed to say no in time.

How Harvard Lost Russia

David McClintick writes Jan. 13, 2006:

The best and brightest of America’s premier university came to Moscow in the 1990s to teach Russians how to be capitalists. This is the inside story of how their efforts led to scandal and disgrace.

Since being named president of Harvard University in 2001, former U.S. Treasury secretary Lawrence Summers has sparked a series of controversies that have grabbed headlines. Summers incurred the wrath of African-Americans when he belittled the work of controversial religion professor Cornel West (who left for Princeton University); last year he infuriated faculty and students alike when he seemed to disparage the innate scientific abilities of women at a Massachusetts economic conference, igniting a national uproar that nearly cost him his job; last fall brought the departure of Jack Meyer, the head of Harvard Management Co., which oversees the school’s endowment but had inflamed some in the community because of the multimillion-dollar salaries it pays some of its managers.

Then, in quiet contrast, there is the case of economics professor Andrei Shleifer, who in the mid-1990s led a Harvard advisory program in Russia that collapsed in disgrace. In August, after years of litigation, Harvard, Shleifer and others agreed to pay at least $31 million to settle a lawsuit brought by the U.S. government. Harvard had been charged with breach of contract, Shleifer and an associate, Jonathan Hay, with conspiracy to defraud the U.S. government.

Shleifer remains a faculty member in good standing. Colleagues say that is because he is a close longtime friend and collaborator of Summers.

In the following pages investigative journalist David McClintick, a Harvard alumnus, chronicles Shleifer’s role in the university’s Russia Project and how his friendship with Summers has protected him from the consequences of that debacle inside America’s premier academic institution.

The man who had guided Poland’s economic reform, Jeffrey Sachs, an economics professor at Harvard University, was a boyish-looking 35-year-old with explosive energy and little patience. An economic wunderkind, Sachs had passed the general examinations for his Ph.D. and was invited to join the rarefied Harvard Society of Fellows while he was still a Harvard undergraduate. He won tenure in the department of economics at age 29.

Sachs had begun advising the Polish Solidarity Movement before it took control of the government in August 1989. He invited another Harvard-trained economist, David Lipton, to work with him. Lipton, who had been Sachs’ student, had spent most of the 1980s at the International Monetary Fund. On January 1, 1990, following Sachs’ and Lipton’s advice, the Polish government introduced what came to be known as “shock therapy” — the rapid conversion of all property and assets from public to private ownership. After initial shortages and inflation, goods and services soon were flowing through the economy in unprecedented varieties and quantities; prices stabilized.

Though envious of Poland’s success, Russian reformers knew their task would be much more difficult. “When socialism collapsed in Poland, an entire generation of people still remembered what markets, market institutions and private ownership were,” Gaidar wrote in State and Evolution: Russia’s Search for a Free Market, published in 2003. “In Russia there was no such experience to be had. In 1991 the vast majority of Russian citizens had never seen a normal retail shop.”

Still, the Polish experiment was getting worldwide publicity, and it wasn’t long before Moscow reached out to Sachs, who began formally advising the Russians in late 1991, simultaneously with the official dissolution of the Soviet Union. In November, Gaidar invited Sachs and Lipton to work with the new economic team.

Moscow by then was crowded with foreigners eager to help Russia and get in on the ground floor of a great social and economic change. Entrepreneurs, consultants, lawyers, bankers and academics with foundation grants, as well as fast-buck artists and swindlers from all over the world, swarmed across Russia looking for a piece of the action. The atmosphere was charged with possibility and fraught with danger. Financial transactions were mostly conducted in cash; cities were awash in rubles. Kidnappings were common, as was gunfire and even bombings. Organized crime darkened the already grim picture.

Russia’s leaders felt a near-apocalyptic sense of urgency. They understood that to prevent chaos they had to quickly lay the foundation for a Russian-style capitalism or face a return to authoritarianism couched as a restoration of law and order. Even as Yeltsin’s reformers got to work, they faced strong opposition from reactionary former Communists who protested the speed and cost of change.

Sachs wasn’t the only Harvard professor in Moscow in the summer and fall of 1991. No fewer than four university affiliates — the John F. Kennedy School of Government, the Russian Research Center, HIID and the economics department — were represented. Graham Allison, the founding dean of the Kennedy School, was pushing an updated version of the 500 Days plan with its co-author, liberal economist Grigory Yavlinsky. Marshall Goldman, the director of Harvard’s venerable Russian Research Center and a frequent visitor to the Soviet Union for decades, was providing counsel to various parties. Sachs, thanks to his experience in Poland, emerged as the leading figure among these notables. In Moscow he encountered yet another Harvard colleague, Andrei Shleifer. Shleifer had been sent to Moscow by the World Bank, where Summers, on leave from Harvard, was serving as chief economist. Shleifer possessed a distinct advantage over other Westerners: He was a native of Russia and fluent in the language, having been born there in 1961. His parents were engineers, a profession the state chose for them. Shleifer revealed at an early age that he was ambitious; in a photograph taken when he was six, he is dressed as a Soviet Army general. When a friend transferred to one of the best schools in Moscow, Shleifer bicycled there and didn’t leave until he had persuaded the principal to admit him as well.

The Shleifers left Russia in 1976 with the help of the Hebrew Immigrant Aid Society and moved to Rochester, New York. Andrei later claimed he learned most of his English by watching the popular television show Charlie’s Angels. He excelled in mathematics and was admitted to Harvard College. In his sophomore year he went to see Summers and pointed out errors in a paper the young assistant professor had written. Summers, the nephew of two Nobel laureates in economics, soon took Shleifer under his wing. Like Sachs, Summers was one of the youngest economists ever granted tenure by Harvard — they had made it the same year. Summers guided Shleifer onto a similar path, and the friends maintained their close relationship after Summers went to the World Bank in 1991.

There was no love lost between Sachs and Summers, who had been rivals as newly tenured prodigies. Each had to be the smartest man in the room; their presence at faculty meetings ensured lively debate tinged with animosity. Shleifer had a similar personality, and when the confident upstart encountered Sachs in Moscow, he didn’t get along any better with Sachs than his mentor did.

Nonetheless, Sachs introduced Shleifer around the Russian government. It was decided that Shleifer would work with Chubais and Vasiliev on privatization while Sachs advised Gaidar on macroeconomic issues…

In October 1992, just a few weeks before losing the presidency to Bill Clinton, president George H.W. Bush signed the Freedom for Russia and the Emerging Eurasian Democracies and Open-Market Support Act. It authorized up to $350 million in aid to Russia, to be provided and managed by AID, which already had an advance team working informally in Russia at the government’s invitation.

In short order, AID, learning that Sachs and Shleifer were in Moscow, contracted with Harvard to direct and manage the reform program. The agency initially gave $2.1 million to Harvard, which would run the operation out of its Harvard Institute for International Development, a 30-year-old entity located on Eliot Street in Cambridge. With financial support from foundations, international aid agencies, development banks and host governments, HIID operated economic reform programs around the world, concentrating on assisting nations that were changing from government-run to market-driven economic systems. In Indonesia, for example, HIID helped revise the tax system and liberalize financial markets. It also had been active in Colombia, Kenya, Pakistan and Zambia.

The Russia Project would be HIID’s largest and most important program by far. The institute had been run since 1980 by Harvard political economy professor Dwight Perkins, who reported directly to Albert Carnesale, Harvard’s provost and second-in-command. With Sachs advising Gaidar, the HIID project would be directed by Shleifer, who would retain his professorship in the economics department. Shleifer was charged with hiring staff, setting budgets and priorities and creating and supervising the project from Cambridge and on frequent trips to Russia.

Shleifer’s first need was to find someone who could supervise the day-to-day operations of the Russia Project. For this critical post he chose Jonathan Hay, 30, an Idaho native, Rhodes Scholar and newly minted graduate of Harvard Law School.

Fluent in Russian, Hay had moved to Moscow hoping to get in on the excitement of social transformation. Brilliant and intense, with unruly hair, oversize horn-rim glasses and an ethereal academic mien, he dazzled everyone he encountered. Hay had negligible practical experience, but soon, with Shleifer’s blessing, he was setting up Harvard’s Moscow operations at Chubais’s GKI in a drafty government building near Red Square. “We had no heat, no Xerox, no fax, no food,” Hay recalled later to the Washington Post’s David Hoffman, author of The Oligarchs: Wealth and Power in the New Russia. “The first time I came there, I saw just Dmitri Vasiliev and 30 people sitting in a huge hall, just this small man in big glasses, and they were all around him, in a heated discussion, talking about small-scale privatization.”

…JEFFREY SACHS, MEANWHILE, WAS SPENDING less time in Russia and more in Cambridge, where he would eventually become director of HIID. His appointment was not good news to Shleifer, who feared that Sachs would encroach on the Russia Project’s turf and who instructed Hay not to speak to Sachs at all. Shleifer needn’t have worried. Sachs knew nothing of Shleifer’s investments. However, he did warn Shleifer about corruption in Russia, telling him to carefully vet the institute’s Russian employees.

Shleifer and his wife could be surprisingly unguarded about their dealings. In October 1994, at a cocktail party at the home of Dale Jorgenson, then-chairman of Harvard’s economics department, Shleifer and Zimmerman chatted casually about their Russian investments. The gathering was brimming with economics stars. In 1971, Jorgenson had won the John Bates Clark Medal, which the American Economic Association awards every other year to the person under 40 making the greatest contribution to economics. Another prominent Bates Clark medalist, Harvard economist Martin Feldstein, who had been chairman of the White House Council of Economic Advisers under Ronald Reagan, was also present. Feldstein was intrigued to hear of the Shleifers’ investments and phoned Andrei later for a referral to Blavatnik. He ultimately decided against investing in Russia.

Indeed, the chaos had made it clear to the Russian government and its advisers that tighter organization and focus were needed at the Harvard project. In November 1994, Yeltsin issued a decree creating a centralized authority responsible for developing the Russian securities market. Though officially named the Russian Federation Commission on Securities and the Capital Market, the agency was commonly called the Russian Securities and Exchange Commission. This was appropriate: The American SEC was not only the model but was lending technical assistance funded by AID. Charged with running the RSEC were Chubais and Vasiliev, who had launched privatization three years earlier and were ready for a new challenge. Keeping close tabs on the agency were Albert Sokin, a tough lawyer from the St. Petersburg reformers, and Ruslan Orekhov, Yeltsin’s chief legal counselor, whose responsibilities included reform of the legal system.

Through HIID, AID funded the Resource Secretariat, a think tank created in late 1994 that coordinated aid flowing to the new Russian securities commission for the creation of stock exchanges, broker-dealer networks, back-office functions and, most fundamentally, codes of law — securities law, corporate law, tax law and bankruptcy law — governing the vast new economic activity set in motion by privatization. The crafting of law was based in an entity called the Legal Reform Project, which later created the Institute for Law-Based Economy. The ILBE was staffed by American-guided Russian lawyers…

Nonetheless, a few of Harvard’s most senior professors are beginning to break the silence. One such is Harry Lewis, who has taught mathematics and computer science at Harvard for 32 years. He taught Bill Gates as an undergraduate in the 1970s and was dean of Harvard College from 1995 until 2003, when he was dismissed in a restructuring of the college administration and returned to teaching full-time.

“The University is losing its moral authority over undergraduates . . . by failing to respond to faculty malfeasances with the same high-mindedness with which it treats undergraduates,” Lewis writes in his forthcoming Excellence Without a Soul: How a Great University Forgot Education.

Lewis contrasts the Shleifer case with the way Harvard approaches student misconduct, demanding “openness and honesty” of the student, investigating the alleged infraction promptly and imposing sanctions, including expulsion where appropriate. Lewis also invokes recent cases of academic misfeasance by two prominent law professors — Charles Ogletree and Lawrence Tribe. Both were accused of “misusing the words of others” in books they had written. When the “errors” were discovered, they apologized. The episodes were investigated by panels of Harvard eminences, including former president Derek Bok, now a university professor, who determined that the infractions were “inadvertent.” In the case of Tribe, Summers and law school dean Ellen Kagan announced last April that his error was a “significant lapse in proper academic practice.” The Summers administration announced no action against Tribe, however, and the Harvard Crimson, the undergraduate daily newspaper started in 1873, took strong exception. “The evident double standard,” it editorialized, “sets a poor example for the student body and for the wider community. A student caught committing a similar crime might face the termination of his academic career.”

Lewis, in his new book, draws a stark contrast between the Tribe and Ogletree cases, on the one hand, and the Shleifer scandal on the other.

“The Shleifer matter is strikingly different,” Lewis writes. Shleifer has never acknowledged doing anything wrong. Summers has said nothing. And so far as is known, there has been no internal investigation or sanction. “An observer trying to make sense of the University’s position on Shleifer, Ogletree and Tribe is driven to an unhappy conclusion. Defiance seems to be a better way to escape institutional opprobrium than confession and apology. . . . And most of all being a close personal friend of the president probably does one no harm.”

Greek and Latin professor Richard Thomas, the chairman of the classics department and a member of three key committees of the faculty of arts and sciences, agrees with Lewis’s last point at least: “If I had been found liable for conspiracy to defraud the U.S. government, with the result that Harvard had to pay a substantial settlement, I can’t imagine there would have been no consequences for me,” Thomas tells II.

Although Lewis does not declare Summers unfit to be president of Harvard, he comes close. The faculty vote of no confidence in Summers last spring indicates they believe he does not “meet the Harvard standard,” Lewis writes. Summers doesn’t offer “leadership they could respect. The Harvard faculty would rather mind its own business than vote down the president; they did not do so for sport.” Summers, the computer scientist says, has “failed to bring honor to the institution.”

Posted in Economics, Russia | Comments Off on Economist Jeffrey Sachs – The Plan and the Ground

Jonah Goldberg’s Impossible Cure

The Great Delusion

If John J. Mearsheimer’s anthropology is right, the political thesis of conservative columnist and author Jonah Goldberg (b. 1969) identifies the correct human impulses but prescribes an impossible cure.
Goldberg’s major work, Suicide of the West, centers on what he calls “the Miracle”—the accidental, historical breakthrough of Enlightenment liberalism, capitalism, and individual rights that lifted humanity out of the historical muck of poverty and war. Goldberg argues that human nature is naturally tribal, envious, and primitive, and that the Miracle is an artificial garden that requires constant weeding, gratitude, and intellectual defense. For Goldberg, the rise of modern populism, identity politics, and nationalism represents human nature striking back against this fragile liberal order.
Mearsheimer’s framework in The Great Delusion agrees with Goldberg’s premise that human nature is fundamentally tribal, but it entirely rejects his solution.
First, Goldberg argues that we can preserve the Miracle by choosing to transcend our tribal instincts through ideas, dogmatic gratitude, and a renewal of liberal civic education. He treats liberalism as a set of ideas that autonomous individuals can choose to defend. Mearsheimer’s anthropology counters that this level of individualistic self-determination is a fiction. Because of the long human childhood, individuals undergo an intense value infusion from their primary social group long before their critical faculties form. Reason is the least important way preferences are determined. A society cannot simply teach its way out of tribalism because the very institutions doing the teaching—schools, media outlets, and political parties—inevitably split into competing tribal factions.
Second, Goldberg views the return of tribalism as a preventable “suicide”—a failure of intellectual will and gratitude among elites and citizens. Mearsheimer’s logic suggests that what Goldberg calls suicide is actually the inevitable operation of structural gravity. Liberalism, by prioritizing individual rights and treating citizens as atomistic actors, fails to provide the deep, collective meaning and security that social beings require. When a liberal state pushes its universalist project too far, it strips away the local, traditional protective structures that people rely on for survival. The rebirth of nationalism and identity politics is not a malicious choice to destroy democracy; it is the natural, defensive reaction of human beings seeking the safety of a functional tribe when an atomistic system leaves them exposed.
Finally, Goldberg’s own professional trajectory illustrates Mearsheimer’s tribal logic. As a co-founder of The Dispatch and a prominent independent conservative voice, Goldberg broke away from the dominant populist turn of the Republican Party, positioning himself as a defender of traditional constitutional principles over partisan fealty.A liberal analysis frames this as a triumph of individual conscience and independent reason. Under Mearsheimer’s lens, Goldberg did not escape to an island of pure autonomy. He remained deeply loyal to his original ideological tribe—the conservative establishment network that values institutional norms, regular order, and Reagan-era internationalism. When the broader conservative coalition shifted its boundaries, Goldberg defended the specific value infusion he received during his early career. What appears to be an isolated stand for abstract principles is an act of deep allegiance to a specific, institutional community.
If Mearsheimer is right, the Miracle cannot be maintained through Goldberg’s call for individual gratitude and philosophical commitment. The tribal nature of man is not a weed to be managed by liberal gardeners; it is the soil itself. A system built on the assumption that individuals can permanently override their primary group attachments is unstable from the start, making the decline of universalist liberalism an inevitability rather than a suicide.

‘A Big Misunderstanding’

If David Pinsof is right, the political commentary, books, and career of Jonah Goldberg represent a highly calculated strategy to secure elite status within a fractured media ecosystem, rather than a principled crusade to defend classical liberalism and institutional norms. His prominent role as an anti-populist conservative commentator—spanning decades at National Review, his columns, and his launch of The Dispatch—serves as an exceptionally rational engine for navigating the zero-sum attention marketplace.

In books like Suicide of the West, Goldberg argues that modern political polarization and populist movements are the result of tribalism, identity politics, and a collective failure to appreciate the “Miracle” of liberal capitalism and the rule of law. He treats the populist revolt as a massive psychological regression—essentially, a civilizational brain-fart where voters have forgotten the values that made Western society prosperous. From a standard intellectual view, his work is a vital warning, suggesting that if we can correct these cognitive errors and remind people of institutional virtues, we can save the republic.

A Pinsofian analysis strips away this high-status mission statement. The voters and politicians driving right-wing populism or progressive identity politics are not suffering from a historical misunderstanding or a cognitive malfunction. Factions are locked in a zero-sum competition over the coercive apparatus of the state. The populists Goldberg critiques are deploying ingroup solidarity, anti-elite rhetoric, and intense coalitional loyalty as highly functional weapons to seize state power, redirect resources to their allies, and derogate their rivals. They understand their incentives perfectly.

Goldberg’s decision to break away from populist-aligned conservative media and establish The Dispatch follows a clear strategic logic. By positioning himself as a defender of traditional norms, intellectual rigor, and institutional health against the “tribalism” of the masses, he adopts a powerful high-status mission statement. This stance provides an elite subscription base and institutional donors with exactly what they want to buy: a platform that allows them to signal immense moral and intellectual superiority over the populist factions of both major parties.

His ongoing warnings about the dangers of political tribalism function as a classic moral panic. He does not correct a public misunderstanding. He operates within an attention economy that rewards keeping readers alarmed about the irrationality of their political opponents. Goldberg understands his incentives, satisfies his distinct media market, and uses highly polished, respectable arguments as strategic levers to secure a high-prestige, influential position within the elite media hierarchy, proving that even the defense of institutional neutrality is a way to win the game.

Hero System

Albert Jay Nock (1870-1945) wrote an essay called “Isaiah’s Job,” and Jonah Goldberg (b. 1969) named a podcast after one word in it. God sends Isaiah to preach to a people who will not listen. The prophet asks what good it does. God answers that the mass will ignore him, but a Remnant will hear. Isaiah does not get to know who they are. He cannot count them, cannot rally them, cannot raise money off them. He leaves the words where the Remnant might find them and trusts the right men to pick them up.

Goldberg put that word on his masthead. He records the show in a home office in the Washington suburbs, two dogs and a cat underfoot, an American Enterprise Institute title behind his name that reads Asness Chair in Applied Liberty after the hedge-fund quant who endowed it. The room is comfortable. The doctrine he broadcasts from it is not. A man tells you what he fears by the comfort he reaches for, and Goldberg reaches, again and again, for a story in which the cause loses and the preaching goes on anyway.

A hero system is the project a man builds to make his life count against death and against the suspicion that nothing he does means anything. Ernest Becker said every culture hands out such projects the way a state hands out passports, and that the man who lives inside one rarely sees the walls. Goldberg sees his walls. That is the first thing to understand about him, and it changes how everything else reads.

Two terrors hold up his world.

The first is the jungle. Goldberg has a word for the order he loves, and he capitalizes it. The Miracle is his name for the arrival, sometime around 1700, of a way of living that human beings had never managed before: rights that hold against kings, markets that reward strangers, courts that bind the strong, an argument settled by counting heads instead of cracking them. He thinks none of this is natural. Human nature is the jungle, tribal and grasping and warm only to kin. The Miracle is a garden planted on top of the jungle, and the jungle never stops pushing up through the soil. Let the gardeners quit and the weeds return inside a generation. So the terror is not that an enemy storms the wall. The terror is that the men inside the wall forget the garden was ever planted, assume the food grows on its own, and stop tending. Reversion. The slow unlearning of the only good luck the species ever had.

The second terror is smaller and lives closer to the bone. It is the dread of becoming a hack. For a man who sells his judgment, judgment is the soul, and the way that soul dies is by degrees: a softened verdict here to keep an advertiser, a swallowed objection there to keep a seat at the table, a flattery of the audience that pays. The courtier still writes, still talks, still draws a check. He has died at his desk and the column comes out on schedule. Goldberg watched men he respected make that trade after 2016, and he resigned from a Fox News contract in November 2021 over a Tucker Carlson film he called conspiracy-mongering, walking away from the money rather than sit beside it. The second terror is the first terror grown small enough to fit inside one career. The jungle can grow back inside your own paragraph.

Most hero systems run a subtraction story. Strip away the lies, the priests, the false gods, the bourgeois sentiment, and what remains is our truth, the real that was always there. Goldberg runs the story backward. Strip away the Miracle and what remains is not truth but the jungle, the human default, the thing that was always there and always ugly. His sacred order is the addition, the fluke, the thing that had to be built and has to be argued for every morning because nothing in the blood argues for it. This inverts the usual shape of worship. The Randian says the trader and the rational mind are what you find when you subtract mysticism. Goldberg says you find a chimp with a spear. The garden is not discovered. It is maintained or it is lost.

That inversion explains why his cardinal virtue is gratitude, and why gratitude carries his whole weight.

Walk the word through the rooms of other men and you watch it change shape. For Goldberg, gratitude is civic discipline. You did not earn the Miracle. You inherited it from men who are dead, and the entitled forgetting of that debt is what breeds the tribalism that pulls the garden down. Gratitude is the daily refusal to treat the gift as wages.

Carry the same word into a Benedictine novice’s cell and it points the other way, upward instead of backward. The monk owes his existence to God each morning, and gratitude is the posture of the creature who knows he made none of this and keeps none of it. The debt runs vertical, not historical.

Carry it into a barrio organizer’s storefront in Caracas and the word turns to poison in his mouth. To him gratitude is the sedative the patron feeds the dependent, the smile the landlord wants from the tenant, a virtue invented by the comfortable to keep the poor quiet and thankful for scraps. He does not preach gratitude. He preaches reclamation. The thing Goldberg calls a gift the organizer calls a theft with good manners.

Carry it to a volunteer in a nationalist morning drill, swinging clubs in a dusty field at dawn for the motherland. He has gratitude in surplus, but its object is soil and ancestors and blood, not a procedural order of rights and courts. He owes the nation, and the nation is older than any constitution and answers to none. Goldberg’s gratitude flows to a contract. The volunteer’s flows to a people. Same word. Different god underneath it.

Liberty splits the same way. Goldberg means ordered liberty, the old fusionist bargain, freedom braided to law so that the individual stands protected from the state on one side and the mob on the other. Take that word to a software founder who talks in acceleration and exit, and liberty means optionality, the right to build without asking, the right to leave. Take it to a Salafi reformer and liberty means submission, freedom from the tyranny of your own appetites and from the rule of men, and the Western version looks to him like slavery dressed as choice. Take it to a Quebec sovereigntist and liberty is collective before it is anything, the survival of a tongue and a people, never the lone man’s menu. Four men say liberty. Four hero systems answer.

This is the move Goldberg’s enemies make against him, and they make it best when they keep his vocabulary.

The post-liberals are his sharpest rivals because they sound like him. Patrick Deneen (b. 1964), Adrian Vermeule (b. 1968), Sohrab Ahmari (b. 1985), the men who argue liberalism failed not by accident but by design. They use his sacred words. Virtue. Tradition. The West. The good. And they reach the opposite verdict. To them the Miracle is no garden. It is a slow acid. The same liberal logic that frees the individual dissolves the family, empties the church, scatters the town, and leaves a lonely, choosing self with nothing left to choose among. They look at Goldberg’s gratitude and call it gratitude toward the disease. They do not want the garden maintained. They want it pulled up and replaced with a substantive vision of the good, backed by power, the kind of power Goldberg’s whole order exists to fence in. He argues with them more carefully than he argues with anyone, because they have taken his hymnal and changed the tune, and a man can stand an enemy who burns the book. The enemy who sings the same words to a different god unsettles him more.

The national populists do not bother with his hymnal. Carlson (b. 1969), and behind him Trump (b. 1946), look at the Miracle talk and hear an alibi. To them, institutions means the people who sneered at you and did fine while your town died. Norms means the rules that bind you and never them. The garden, in their telling, has a wall, and the wall has a guard, and the guard has been keeping you out while lecturing you on gratitude. Their live virtue is loyalty, to the tribe, the nation, the man at the top, and they read Goldberg’s proceduralism as a refusal to fight for his own side. He thinks they are inviting the jungle in through the front gate and calling it the will of the people. They think he would lose a war rather than win it dirty.

Goldberg knows the shape of his own cage better than most subjects do. He jokes about his hackery before anyone can accuse him of it. He names his priors out loud. He built The Dispatch in 2019 with Steve Hayes around subscriptions instead of advertising, a business arranged so that he answers to readers who pay to be told the truth rather than to sponsors who pay for comfort, which is to say he engineered his working life against the second terror. Few men construct an institution as a fence around their own integrity. He did.

The honest accounting runs here, and he would half-agree with it. His gratitude is gratitude for an order that has been good to men like him, the credentialed maker of arguments, and his confidence that the garden serves everyone inside the wall passes lightly over the question of who laid the wall and who stands outside it. He sees the gardener with great clarity. He is less curious about the groundskeeper’s wages, or about the man for whom the garden was always somebody else’s lawn. The populists exploit that blind spot dishonestly. They did not invent it.

Three coordinates locate the man.

The hero is the gardener, and the worship is vigilance. He guards an inheritance he insists no one earned and treats the guarding as the whole of the work. Where other heroes claim their order is natural and therefore safe, he claims his order is a fluke and therefore doomed without him, and he has made a life out of refusing to treat the fluke as permanent. The faith is dark and the labor is daily and there is no harvest, only the holding of ground.

The unnamed rival is not Deneen and not Carlson. It is the man who feels no terror at all. The reader for whom the Miracle is just the weather, permanent, free, owed, a thing that was always going to be here and always will. A hero system can survive men who hate the garden, because hatred at least believes the garden is real and worth attacking. It cannot survive an audience that cannot picture the jungle. Indifference is the one enemy gratitude has no answer for, because you cannot be grateful for what you cannot imagine losing, and Goldberg’s whole project assumes a listener who can still be frightened. Most cannot. That is the rival he does not name, because to name it is to admit the sermon may be falling on a people who feel safe.

The cost the ledger cannot price is the Remnant. He chose to keep his judgment and the movement kept the name. He has the subscribers and the chair and the dogs and a good living, and a smaller country than the one he was raised to inherit, the one with Buckley (1925-2008) in it and a magazine that felt like a home. Nock told him this would be the deal. The intellectual leaves the words where the right few will find them and never learns their faces. The consolation and the wound are one sentence. The Remnant hears you, and you will never know who they are.

Posted in Jonah Goldberg | Comments Off on Jonah Goldberg’s Impossible Cure

Psychologist Daniel Kahneman and the Limits of His Method

The boy was out after curfew. He had turned his sweater inside out to hide the yellow star, and he kept to the walls. A man in the black uniform of the SS waved him over. The boy went. There was nothing else to do.

The soldier picked him up and held him. He spoke in German, with feeling, and the boy understood none of it. Then the man set him down, opened his wallet, and showed him a photograph of a boy. He pressed some money into his hand and sent him on his way. Daniel Kahneman (March 5, 1934 to March 27, 2024) walked home along the dark street and thought his mother had been right. She had told him that people were complicated and worth the trouble of figuring out. A man who had been trained to kill him had instead missed his own son and given a Jewish child money on the street. Kahneman carried that lesson the rest of his life. People do not run on a single rule. The work was to find the rules anyway.

He was born in Tel Aviv during the British Mandate, on a visit, and grew up in Paris, where his father ran research for a cosmetics firm. The occupation arrived. The family hid, moved, and waited. The father was caught in a roundup and held at Drancy, then released when his employer intervened. He was a diabetic, and the war wore him down faster than the disease should have. He died in 1944, weeks before the area was freed. In 1948 the family went to the new state of Israel. Kahneman studied psychology and mathematics at the Hebrew University of Jerusalem and finished in 1954.

The army gave him his first laboratory. A second lieutenant, twenty-one years old, he drew the job of evaluating officer candidates. The standing method put recruits through a field test. They had to move a heavy log over a wall without letting it touch the ground or letting any man touch the wall. The assessors watched who took charge, who gave up, who pushed through. Then they ranked the men with confidence.

Kahneman checked the rankings against how the officers later performed in training. The link was near zero. The assessors had felt sure each time. They felt sure the next time too. He named the feeling later: the illusion of validity. Confidence is a feeling, and a feeling is not evidence.

He redesigned the interview. He broke the judgment into separate traits and made the interviewers score each one on a scale before they were allowed to form a general impression. They hated it. One of them told him the new forms stripped the work of everything they were good at. They could see the man in the room. A column of numbers could not.

“The numbers beat you,” Kahneman told them. “We tested it.”

The structured method outpredicted the seasoned eye. The lesson held for the rest of his career. A dull formula, applied the same way every time, often beats a confident expert. Years later he would say he never trusted his own first impression of a person without checking it.

He took his doctorate at Berkeley in 1961 and returned to teach in Jerusalem. His early research had nothing to do with economics. He studied perception, attention, and the cost of mental effort. He measured pupils. The pupil widens as a task grows harder, and he used it to track the load on the mind in real time. He worked from a single idea about the mind. Attention is scarce. The mind spends it carefully, and to spend it carefully the mind takes shortcuts.

Then Amos Tversky (1937-1996) came to give a talk.

Tversky was a star, quick and certain, a logician’s logician. He presented work that treated people as decent intuitive statisticians who updated their beliefs in roughly the right direction. Kahneman, asked to comment, said the premise was wrong. He had watched trained psychologists botch the simplest questions about sample size. People were not conservative Bayesians. People were systematic, and systematically off.

The two of them began to argue, and the argument did not stop for fourteen years. They shared an office and a single mind. They wrote each sentence together, out loud, fighting over every word and laughing until they cried. On their first joint paper they flipped a coin to decide whose name came first. Tversky won the toss. After that they alternated.

The first paper carried a title that reads now like a prophecy. They called it “Belief in the Law of Small Numbers.” Researchers, they showed, treat a small sample as if it carried the same authority as a large one. A scientist runs twenty subjects, finds an effect, and trusts it as though the number twenty meant something. The number twenty means very little. A small sample is mostly noise wearing the costume of a result. The statistician Andrew Gelman (b. 1965) has made the point that this paper anticipated the replication crisis by forty years, and that the field would have spared itself a great deal of grief had it read the paper closely. The same man who wrote it would later forget it.

The collaboration produced the program that made their name. People judge probability by resemblance, so a quiet man who likes poetry seems more likely to be a librarian than a farmer, never mind that farmers outnumber librarians many times over. People judge frequency by what comes to mind, so they fear the rare death that makes the news and shrug at the common one that does not. People anchor on whatever number they heard last, even a number they know to be random, and adjust too little from it. Kahneman and Tversky gave these errors names and clean demonstrations, and the demonstrations were hard to argue with because the reader fell for them in real time.

The most famous was Linda. The subjects read a sketch of a woman, single, outspoken, concerned with discrimination and social justice. Then they ranked the odds of several statements. Most ranked “Linda is a bank teller and active in the feminist movement” as more likely than “Linda is a bank teller.” The conjunction of two things cannot be more probable than one of them alone. People said it was anyway, because the fuller story fit the picture.

Not everyone read the result the way Kahneman did. Gerd Gigerenzer (b. 1947) argued that the errors thinned out when you changed the wording. Ask the question in plain frequencies, how many of a hundred women like Linda are bank tellers, and many people who failed the first version pass the second. Gigerenzer held that the shortcuts Kahneman called biases were often fast and frugal rules that served people well in the world they evolved for, and that stripping a question of its context and then scoring the answer against a textbook rule stacked the deck. The exchange ran for years. The press called it the rationality wars. Gigerenzer disliked the word war. He had tried, he said, to keep the disagreement sharp and the personal respect intact, which is harder than it sounds.

There is also the question of who got there first. Herbert Simon (1916-2001) had described much of this in the 1940s and called it satisficing. People do not optimize; they search until they find something good enough, because they lack the time and the horsepower to do more. Simon took the economics prize in 1978 for the idea. Pierre-Simon Laplace (1749-1827) had cataloged cognitive illusions early in the nineteenth century, though he blamed them on hope and fear rather than on flaws in the machinery, and thought education could clear them away. None of this erases what Kahneman and Tversky did. It places them in a line.

Their theoretical peak came in 1979. Prospect theory took apart the standard economic account of choice. The textbook said people weigh outcomes by expected utility. Kahneman and Tversky showed that people judge from a reference point, that they feel a loss about twice as hard as they feel the matching gain, and that they overweight small chances and underweight near-certainties. The theory explained why a man buys a lottery ticket and an insurance policy in the same afternoon, and why he holds a losing stock long past the point of sense rather than admit the loss by selling. It became one of the most cited papers in economics. In 2002 Kahneman took the Nobel Memorial Prize in Economic Sciences, shared with the experimental economist Vernon Smith (b. 1927). Tversky had died of melanoma in 1996. The prize does not go to the dead. Kahneman said often that the honor was half stolen.

His point was never that people are fools. The crude version of Kahneman holds that human judgment is a junk heap. The careful version holds that intuition is powerful and conditional. It works in a stable world with quick, clear feedback. A firefighter reading a burning building and a nurse reading a sick infant have earned their hunches, because the world corrects them fast and often. A stock picker and a political forecaster have not, because the feedback is slow, noisy, and easy to explain away. He worked this out in an adversarial collaboration with Gary Klein (b. 1944), a researcher who had spent his career defending expert intuition. The two men disagreed on purpose, in print, and found the line that separated the cases where each was right.

He kept adding to the catalog. The planning fallacy, where every project runs late and over budget because we plan from the best case and forget the record. Hindsight bias, where the moment a thing happens we feel we knew it all along. The peak-end rule, where the memory of an ordeal hangs on its worst moment and its final one, not on how long it lasted. And the split he prized most, between the experiencing self that lives through each minute and the remembering self that files the report and runs the next decision. The two selves want different things, and the remembering self wins, because the remembering self is the one who chooses.

In 1993 he moved to Princeton University. In 2011 he published Thinking, Fast and Slow and reached a readership most scientists never touch. He organized the work around two characters. System 1 is fast, automatic, and sure of itself. System 2 is slow, effortful, and lazy, and it signs off on whatever System 1 hands it. The frame was a simplification and he said so. It gave millions of readers a way to talk about their own minds. He dedicated the book to Tversky.

The book also held a flaw that would mark his last years.

One chapter leaned hard on social priming, the claim that small cues steer behavior below the level of awareness. The signature study had subjects read words about old age and then walk more slowly down the hall. Kahneman told his readers that disbelief was not an option. The studies were sound, he wrote, and the reader had no choice but to accept them.

The reader did have a choice. The priming results came from small samples run through flexible analyses, the precise trap Kahneman and Tversky had described in 1971. The effects were tiny when they appeared at all, and often they did not appear. At a 2014 meeting the psychologist Hal Pashler laid out a long string of failed replications. Disbelief, it turned out, remained an option. Andrew Gelman put Kahneman beside Alan Turing (1912-1954), who in 1950 had called the statistical evidence for telepathy overwhelming. Two brilliant men, each insisting that the rest of us had no choice but to believe, each fooled by numbers that could not bear the weight. When a careless man overstates his evidence, Gelman noted, no one learns anything. When a careful man does it, the error is worth studying.

To his credit, Kahneman did not dig in. In 2012 he sent an open letter to the social priming researchers and warned them that a train wreck was coming unless they cleaned up their methods and replicated their headline findings. He later admitted he had placed too much faith in underpowered studies and should have known better, given what he himself had taught. One researcher who worked with him recalled asking why the message of the field had become a list of human defects. Kahneman answered that the defects were never the point. People simply liked hearing about them.

Gelman’s skepticism ran wider than priming. He has argued for years that the curved utility function economists reach for to explain caution does not in fact explain it, that a man who prefers a sure thirty dollars to a coin flip between twenty and forty is not revealing a bend in his utility for money but a dislike of the gamble, and that the profession keeps confusing the two. Whatever one makes of that fight, it points at the same soft spot. The shortcut that lets you model a person can quietly replace the person.

His last book pressed on a different error. Noise, written in 2021 with Olivier Sibony and Cass Sunstein (b. 1954), drew the line between bias and noise. Bias is the systematic miss, the scale that always reads three pounds heavy. Noise is the scatter, the scale that reads a different weight each time you step on it. Two judges hand down different sentences for the same crime. Two doctors read the same scan and disagree. Two underwriters price the same risk miles apart. Institutions obsess over bias, he argued, and ignore the scatter, though the scatter does as much damage. His fixes were the old fixes in new clothes. Break the judgment into parts. Score the parts before you form the whole. Use the dull, reliable formula. He knew the danger in his own prescription. A rigid system handles the standard case and fails the case the data never saw, and the cases that never saw the data are the ones that ruin people.

He married twice. His first wife was the psychologist Irah Kahneman, and they had two children. In 1978 he married Anne Treisman (1935-2018), a major figure in the study of attention, and they stayed together until her death. In his last years his companion was Barbara Tversky, Amos’s widow, a psychologist in her own right. The circle closed where it had opened.

He died on March 27, 2024, at ninety. The plain facts came out the next year. He had gone to Switzerland and ended his life by his own arrangement. He was not dying. He felt the edges of his mind beginning to soften and he chose to leave while the man making the choice was still the man he recognized. He had spent his life on the two selves, the one who lives the minutes and the one who remembers them and decides. At the end he handed the decision to the remembering self and let it write the last line.

There is a temptation to file Kahneman as the scientist who proved that people fool themselves, and to leave it there. The fuller story is better. He spent sixty years mapping the ways a confident mind goes wrong, and then he went wrong in one of the exact ways he had mapped, and then he said so in public. The map was real. The mapmaker walked into his own terrain and got lost like everyone else. What he did next, the warning letter, the admission, the refusal to defend a result because his name was on it, is the part worth keeping. He taught that confidence is a feeling and not a proof. He proved it last on himself.

The Great Delusion

If John J. Mearsheimer’s anthropology is right, the groundbreaking work of psychologist and Nobel laureate Daniel Kahneman (1934–2024) provides the precise cognitive map for why liberalism fails. Kahneman’s lifework, summarized in Thinking, Fast and Slow, dismantled the classical economic myth of Homo economicus — the rational, atomistic actor who processes information flawlessly to maximize personal utility.
Kahneman proved that human decision-making is dominated by System 1: an automatic, fast, and unconscious mode of thinking driven by heuristics, biases, and emotional shortcuts. System 2, our slow, deliberate, and logical reasoning capacity, is lazy and often acts merely to rationalize the snap judgments already made by System 1.
In a liberal framework, Kahneman’s insights are used as a tool for technocratic optimization. Liberal policy designers use behavioral economics to “nudge” individual actors toward better choices, operating on the assumption that if we can just correct for these cognitive blind spots, the marketplace of ideas and free commerce will function smoothly.
Mearsheimer’s anthropology reveals that Kahneman did not discover a set of random individual software glitches. He documented the evolutionary engine of tribal survival.
Mearsheimer argues that reason is the least important way we determine our preferences, ranking far behind intense childhood socialization and innate sentiments. Kahneman’s System 1 is the cognitive mechanism through which that socialization operates. The heuristics Kahneman identified—like availability bias, loss aversion, and in-group favoritism—are not design flaws. They are defensive mechanisms engineered to keep the individual tightly bound to his tribe.Consider Kahneman’s concept of loss aversion: the psychological reality that the pain of losing something is twice as powerful as the pleasure of gaining it. In a liberal economic model, this is an irrational glitch in investment strategy.
In Mearsheimer’s realist framework, loss aversion is the foundational logic of group survival. Tribes prioritize security, territory defense, and sovereignty above all else because the loss of those assets means destruction.
Furthermore, Kahneman’s tracking of how easily the human mind is manipulated by framing effects confirms Mearsheimer’s view of public discourse. Liberalism relies on the belief that a free society engages in rational debate over universal rights. Kahneman showed that human preferences are highly malleable based on how information is presented, and that System 2 simply rubber-stamps intuitive reactions. Mearsheimer argues that political leaders use this exact psychological reality to mobilize their populations, utilizing fear and tribal narratives to override abstract reason and justify aggressive state actions.
If Mearsheimer is right, Kahneman’s behavioral science is a direct assault on the philosophical foundations of liberalism. Kahneman provided the empirical evidence that humans are not wired for the atomistic, rational individualism required by liberal theory. By proving that human reason is subordinate to fast, intuitive, and contextual survival responses, Kahneman showed why the universalist dreams of liberalism inevitably collapse when they collide with the tribal nature of man.

‘A Big Misunderstanding’

If David Pinsof is right, the monumental career of Daniel Kahneman (1934–2024) presents a fascinating irony: he became the intellectual patriarch of the “misunderstanding myth” while personally demonstrating the exact self-serving, strategic logic that Pinsof describes.

Kahneman’s pathbreaking work with Amos Tversky (1937–1996), popularized in his book Thinking, Fast and Slow, established the field of behavioral economics by cataloging dozens of cognitive biases and heuristics. To the global intellectual class, Kahneman provided the definitive proof that human beings are fundamentally broken, irrational animals. This research became the foundation for the rationality movement, behavioral “nudges,” and endless policy interventions designed to fix public stupidity and curb cognitive errors.

A Pinsofian analysis strips away this high-status academic mission statement and points directly to Kahneman’s own candid admissions. Pinsof notes that Kahneman himself acknowledged in interviews that learning about cognitive biases did not improve his own behavior or make him more “rational” in his daily life. From a Pinsofian view, this lack of motivation makes perfect sense. Kahneman’s brain subconsciously understood that these so-called biases—such as loss aversion, overconfidence, and confirmation bias—are actually savvy, evolved heuristics designed to help human animals win arguments, secure resources, and protect alliances in a hostile social marketplace. Becoming perfectly unbiased would be a Darwinian disaster.

The ultimate irony, through a Pinsofian lens, is how the intellectual class weaponized Kahneman’s research. By transforming Kahneman’s catalog of heuristics into a list of 265 “cognitive errors,” social scientists and elite professionals created a powerful tool to claim moral and intellectual superiority over the masses. Framing the public’s political choices, financial decisions, and social behaviors as mere “brain-farts” and “systematic biases” allowed the academic elite to position themselves as the necessary technicians who must nudge, educate, and govern a confused populace.

Kahneman did not uncover a tragic flaw in human rationality; he mapped the highly optimized, self-serving architecture of the human mind. While his work was used by others to build the ultimate secular church of “saving the world from misunderstanding,” the raw success of his paradigm demonstrates the exact competitive logic Pinsof outlines. His brilliant insights functioned as the highest-status currency in modern academia, securing him a Nobel Prize, immense wealth, and unparalleled institutional dominance within the global intellectual hierarchy.

Kahneman and the Tacit

The interviewers could see the man in the room. That was the whole of their claim. They watched a recruit take command of the log or fail to, and they felt they knew him. The feeling ran strong and the feeling ran wrong. When Kahneman checked their confident rankings against how the officers later performed, he found almost nothing. These men had a real skill at reading other men. They could not say what they read, and what they read did not predict. The skill was silent and the silence was the point.
Michael Polanyi (1891-1976) gave the thing its name. We know more than we can tell. The surgeon’s hands know the resistance of tissue. The chess master takes in the board at a glance and the good move presents itself. The native speaker hears the wrong preposition without consulting a rule. In each case the knowing outruns any account the knower can give of it. Kahneman built a life’s work in this gap. System 1 is the tacit fitted with a name and a diagram. The heuristics are the tacit caught in the act. His subject was the part of the mind that arrives at an answer before the owner of the mind can say how.
Stephen P. Turner (b. 1951) has spent decades pressing on this subject, and his pressure falls on the place where Kahneman stands. In The Social Theory of Practices and again in Understanding the Tacit, Turner grants that the tacit is real and then asks what it can be made to explain. His answer is: less than people want. The trouble starts when the tacit stops being one man’s silent skill and becomes a shared possession, a hidden content that many heads are said to carry in common. Turner calls that move unearned. You see two men behave alike. You infer a shared rule beneath the behavior, sitting in both heads, the same in each. But the rule is tacit, so no one has seen it, in either head, and no one can state it for comparison. The likeness of the behavior is the only evidence, and the likeness of the behavior is also the whole of what the shared rule was invented to explain. The explanation and the thing explained are the same observation wearing two hats.
Turner adds a second problem, the problem of transmission. If the content is tacit, never stated, how does it pass from one man to the next? It cannot pass as content, because content that can be handed over is not tacit. Each man acquires his habits through his own history of trial and correction. The habits of separate men come to resemble one another because they meet the same world and get filed down by it in similar ways. There is no underground delivery of a shared rulebook. There are only individual dispositions that happen to mesh.
Now turn this on Kahneman. The representativeness heuristic, the availability heuristic, anchoring. He writes them as if each names a fixed thing carried in common by all the subjects, a rule in every head that produces the error on cue. Turner’s question lands here with full weight. What licenses the leap from “most subjects gave the same wrong answer” to “all these subjects ran the same hidden rule”? The Linda problem shows many people ranking the fuller story above the plainer one. It does not show that one rule, identical across all those minds, drove the ranking. Many separate paths can reach a convergent answer. The shared heuristic is Kahneman’s inference, not his finding, and it is the inference Turner has argued against his whole career.
Kahneman’s project is to take the tacit and make it speak. He hands the reader the rule the silent mind was supposedly following. Here Turner’s sharpest point applies. When you articulate the tacit, the words you produce are a reconstruction, a model built after the fact, and the model is a different object from the silent process it claims to capture. The expert who confabulates a reason for his hunch produces such a reconstruction. Turner’s move is to ask why the theorist’s reconstruction should stand any higher than the expert’s. Kahneman believed he could state the true rule behind the confabulation, the actual heuristic under the false reason. Turner would say the heuristic is his articulation too, a story the theorist tells about a process he cannot see any more directly than the subject can. The map is not the silent territory, and Kahneman drew the map.
Kahneman half conceded this. He called System 1 and System 2 a simplification. He said the heuristics worked as if, that the mind behaves as though it followed them. As if is the language of a man who knows he is modeling something he cannot open up and read. Turner only takes the as if seriously and asks what is left once you stop mistaking the model for the contents of the head. What is left is behavior, regular and predictable, and a theorist’s vocabulary laid over it.
The strongest evidence for Turner’s reading comes from Kahneman’s own opponent. Gerd Gigerenzer (b. 1947) showed that the errors thin out when the question changes format, that people who fail the probability version pass the frequency version. Read through the tacit, that result says the answer was never a stable content sitting in the mind, portable across forms. The answer was a response to the form, bound to the task and the wording, the way a craftsman’s skill is bound to his tools and his shop. Change the setting and the silent disposition does something else. A fixed rule in the head would travel. This one did not travel. It belonged to the situation as much as to the man.
Kahneman came closest to Turner’s terrain in the work he did with Gary Klein (b. 1944). The two men set out to learn when a hunch is real knowledge and when it is the warm feeling the interviewers had. They settled on a condition. Trust the tacit where the world is regular and the feedback is fast and honest. The firefighter and the nurse earn their silent skill because the building and the infant correct them within the hour. The stock picker and the pundit do not, because the feedback is slow, noisy, and easy to talk away. This is a fine practical finding and it sits oddly beside the heuristics program. The heuristics treat the tacit as a uniform engine of error, the same in everyone. The Klein work treats the tacit as something local, trained, sometimes sound and sometimes empty, that has to be judged case by case against the world that shaped it. The second picture is Turner’s picture. A man’s silent competence is the residue of his particular history, and you cannot grade it in the abstract, only against the patch of world it grew in.
Kahneman trusted the social priming studies. He told his readers that disbelief was not an option. That judgment was itself a tacit one, an expert’s feel for which results ring true, the same kind of silent verdict the interviewers reached about their recruits. It came from his long immersion in a field, and it felt like knowledge, and it was wrong. The studies were thin and they did not replicate. The point a reader takes from Turner is not that Kahneman was careless. The point is that the tacit is not a rulebook a man can open and audit, not even when the man is Kahneman and the rulebook is his own. His skill ran ahead of his account of it, in the failure as in the triumph. He could catalog the silent mind in others and reconstruct its rules in a book. He could not stand outside his own silent mind and check it. No one can. That is what makes the tacit tacit, and it is why the great cartographer of intuition walked into a hole he had himself drawn on the map and did not see it until he had fallen in.

Andrew Gelman wrote Dec. 3, 2025:

Gigerenzer writes:

Daniel Kahneman and Amos Tversky’s joint papers from the 1970s and 1980s . . . turned statistical thinking–previously a niche interest–into a major research focus. . . . In their joint work, known as the heuristics-and-biases program, Kahneman and Tversky argued that human judgment systematically deviates from the norms of probability and logic, resulting in predictable cognitive biases. These biases were attributed to heuristics–mental shortcuts–which led to a broader narrative in behavioral economics and psychology that emphasized human fallibility in decision-making. . . .

In his article, Gigerenzer offers an interesting perspective. One thing I like is that he talks about the science and the sociology of science, both of which are important, and he treats Tversky and Kahneman as human beings rather than as abstract heroes (as here, for example).

I had four thoughts in reaction to Gigerenzer’s article.

1. Staying out of war

I appreciate that Gigerenzer pushes against the metaphor of scientific debate as war:

The intellectual exchange between Kahneman & Tversky and myself has been dubbed the “rationality wars.” I am not partial to the term war, given that I tried hard to separate scientific disagreements and personal respect. It is easy to contest someone’s ideas if you dislike the person, but it is emotionally demanding to disagree with mutual respect. It was not always easy for either side, but Kahneman and I both did our best.

I’d put it in even stronger terms. Sometimes I’ve had scientific disputes with people who I think have behaved very badly and whom I strongly dislike–but I still don’t think such disputes should have the flavor of “war.” Even with a scientist who is doing misguided work and who is also a bad person, it’s rare for there to be a negative-sum “war” scenario, and I think we should do our best to avoid such settings. I wrote something about this once, entitled There is a war between the ones who say there is a war, and the ones who say there isn’t.

2. Don’t forget Laplace

Just a reminder that many of the ideas of cognitive illusions, heuristics and biases were in a book by Laplace from the early 1800s; see here. In his article, Gigerenzer mentions Laplace in the context of the gambler’s fallacy and the idea of probabilistic reasoning being a form of logic. But there’s a lot more to the Laplace book than that! I say this not to disparage the important work of Tversky and Kahneman, but just to trace the history of these ideas. Among other things, Laplace formulated the concept of cognitive illusions.

3. Economist are confused about rationality and psychology

As Gigerenzer points out, one of Kahenman’s important contributions was to bring some modern ideas of cognitive psychology and decision analysis to the attention of the field of economics. But economists remain very confused about concepts of rationality and psychology. One place I’ve seen this is in the very misused term, “risk aversion”: see here or, for more links, here.
Given this persistent misunderstanding on the part of nearly all of the economics profession, one thing I have always appreciated about Kahneman and Tversky is that they pushed against naive interpretations in which probabilities and utilities can be directly deduced from decisions. Even if, Gigerenzer argues, they went too far in many cases, I think they moved the discussion in the right direction.

4. The progress of Tversky and Kahneman’s early research

Gigerenzer talks about Tversky and Kahneman’s experimentation using simple questions (Linda, etc.) rather than randomization devices. I’m not sure on this, but it’s my impression that there was an intermediate step, that before asking questions about Linda etc., Tversky and Kahneman were asking questions of psychology researchers about sample size and replication. For example see the studies describes in pages 107-109 of their Belief in Small Numbers paper. They anticipated a lot of the concerns of the replication crisis, which is ironic given Kahneman’s later dive into poorly supported pop-psychology of the Ariely variety.

My impression, without studying the literature carefully, is that Tversky and Kahneman started with the then-surprising realization that professional psychology researchers had systematic confusions about probability and uncertainty, and then they moved to probability reasoning questions that were not tied to psychology…

Andrew Gelman wrote May 23, 2021:

By now, we’re all familiar with the three modes of thought. From wikipedia:

System 1 is fast, instinctive and emotional.

System 2 is slower, more deliberative, and more logical.

System 3 is when you say things that sound good but make no sense.

System 3 can get activated when you trust what someone tells you rather than figuring it out yourself.

I thought about this after someone pointed out this post by Rachael Meager, who pointed out this erroneous claim in the new book, Noise, by Daniel Kahneman, Olivier Sibony, and Cass Sunstein.

We must, however, remember that while correlation does not imply causation, causation does imply correlation. Where there is a causal link, we should find a correlation. If you find no correlation between age and shoe size among adults, then you can safely conclude that after the end of adolescence, age does not make feet grow larger and that you have to look elsewhere for the causes of differences in shoe size. In short, wherever there is causality, there is correlation.

As Rachael points out, “this is not a case of experts simplifying a claim for a lay audience. This claim is just outright incorrect.”

It’s an interesting formulation when someone says, “We must remember X,” where X is a false statement. What is it exactly that we’re supposed to remember??

Rachael gives an example where there is causation but no correlation: “Imagine driving a car, reaching a hill and pumping the gas as you begin to go up so that your speed is constant. The correlation between pressing on the gas and the speed of the car is zero but they’re obviously causally related, it’s that the agent is optimizing speed!”

Strictly speaking, if your speed is constant, the correlation is not zero, it’s undefined. But, once you allow the speed to vary, you can get the correlation between speed and the position of the accelerator pedal to be positive, negative, or zero, even though in all cases pushing the accelerator makes the car go faster.

You can also get causation without correlation from a non-monotonic relationship or from plain old selection bias. So let me just emphasize that Rachael’s example is fine and there are a zillion others too. Causation and correlation are different things; it’s just not true to say that one implies the other.

“Why did we think they could get that one right?”

The question is, how could the authors of this book have made such a clear mistake?

To answer this question, we can turn to Cass Sunstein, one of the authors, who in an interview about the book says:

When a forecaster is wrong, we think, “Why did they make that mistake?” The better question is: “Why did we think they could get that one right?”

Well put.

The authors of this new book are a psychologist, a law professor, and some dude who describes himself as “a professor, writer and keynote speaker specializing in the quality of strategic thinking and the design of decision processes.” Between them, there’s no reason to think they’d have any particular expertise in correlation, causation, or statistics. You might as well ask me to have an opinion on the non-accelerating inflation rate of unemployment or the theory of operant conditioning. If I were to write a book and include categorical statements about such things, I’d check with the experts first. The relevant skill for Kahneman here was not to be an expert on statistics or econometrics but rather to realize that his coauthors are not experts either. A Washington Post reviewer called the authors an “all-star team,” but you wouldn’t want a baseball all-star team to play basketball (unless it included, I dunno, Jackie Robinson, Michael Jordan, and Danny Ainge), and I don’t know that you’d want a psychology/biz-school/law-school all-star team to be playing statistics. Again, though, maybe this is part of the problem. These guys get too much deference, more than is good for you. In sports, you ultimately have to face the music. In celebrity academia, once you’re high enough in the stratosphere, you can stay afloat forever…

So I think the answer to Sunstein’s question, “Why did we think they could get that one right?”, is that, like that famously well-dressed emperor, they were surrounded by yes-men. And remember that Sunstein’s earlier reaction to being questioned was to liken the skeptics to the former East German secret police. Take someone who gets too much positive feedback, and who actively resists negative feedback, and that’s a recipe for overconfidence, which is, ironically, one of the biases that Kahneman discussed in his earlier book.

The chain of trust

We discussed this general issue a few years ago in the context of the unstable mix of skepticism and trust that was characteristic of the Freakonomics franchise. The skepticism came because one of the main themes of Freakonomics was how everything you thought was right, was wrong. Drunk walking is worse than drunk driving, global cooling rather than global warming, etc. The trust came because, after their first book, which was mostly based on author Levitt’s research, the Freaknomics franchise pretty much ran out of original research and was reduce to promoting the work of Levitt’s friends and various randos on the internet.

Something similar seems to have happened with Kahenman. His first book was all about his own research, which in turn was full of skepticism for simple models of human cognition and decision making. But he left it all on the table in that book, so now he’s writing about other people’s work, which requires trusting in his coauthors. I think some of that trust was misplaced.

The question then arises, how is it that luminaries such as Philip Tetlock, Max Bazerman, Robert Cialdini, Rita McGrath, Annie Duke, Angela Duckworth, Adam Grant, Jonathan Haidt, Steven Levitt, and Esther Duflo thought this book was so brilliant, essential, masterful, eye-opening, important, etc.

Kahneman and the Norm

Start with the gap. A subject reads about Linda and ranks the feminist bank teller above the bank teller. The conjunction of two claims cannot beat one of them alone. The subject has broken a rule of probability, and Kahneman records the break as a bias, a defect in the human machine. The whole heuristics-and-biases program runs on gaps of this shape. There is a norm, the answer the subject gave, and the distance between them is the finding. Pull on the norm and the program shifts under your feet.
Stephen P. Turner has spent his career pulling on norms. His anti-normativism is not the claim that people lack standards or that anything goes. It is a claim about what a norm can be made to do in an explanation. When a theorist says a subject’s answer is wrong, the theorist has imported a standard and granted it the authority to sit in judgment. Turner asks where that authority comes from and what work it does. His answer runs against the grain. The norm explains nothing. It is a label the analyst lays over the behavior after the behavior is in, and the label carries the analyst’s commitments, not the subject’s. Strip the label and you still have everything you actually observed. You have lost only the verdict.
Hold that against the conjunction error. Kahneman treats the probability axioms as the standard the answer should have met. But who appointed the axioms judge over a sentence about Linda? The subject was handed a paragraph rich with meaning, a person sketched in enough detail to invite a reading, and asked to rank statements about her. The subject did what people do with a person. He read her. The axioms of probability are one tool for one kind of question, and the subject was answering a different question, the one the paragraph posed. Turner’s point is that calling the answer wrong requires you to insist that the probability question was the real question all along, and that insistence is the analyst’s, not the world’s. The norm did not come up out of the data. Kahneman brought it with him and set it down on top.
This is the move Turner distrusts most, the move from is to ought smuggled in as description. Kahneman presents the biases as facts about the mind. They are facts about the mind measured against a rule, and the rule is doing quiet normative work the whole time. Take it away and the facts change their character. The subject did not fail. The subject responded, in a regular and predictable way, to the material in front of him. Regular and predictable is the most a science of behavior can ask for. The failure is an addition, and the addition is a value judgment dressed as a measurement.
Turner presses further on where the standard lives. For a norm to explain why the subject erred, the norm has to be in force for that subject, binding on him, present in his situation. The probability axioms are binding in a seminar room, among people who have agreed to be bound by them and trained to feel their pull. The subject in the experiment never entered that agreement. He brought the standards of ordinary reading and ordinary talk, where the fuller, more vivid description of a person is the more informative one and the cooperative listener treats it as such. By the standards actually in force for him, his answer was sound. Kahneman judged him by a standard in force somewhere else, in the logician’s room, and reported the mismatch as a flaw in the man rather than a clash of two settings with two different rules. Turner’s anti-normativism is the refusal to let one room’s standard travel into another room and keep its authority on arrival.
The same blade cuts the anchoring work and the availability work. A man told a high number gives a high estimate. Called a bias, against the norm of an estimate uncontaminated by the irrelevant figure. But the norm of the contamination-free estimate is itself a posit. In a world where the numbers people say to you usually carry information, leaning on the number you just heard is not a defect. It is a reading of the ordinary case. Kahneman strips the number of its usual informativeness, in the lab, and then faults the subject for treating it the way the world has taught him to treat such numbers. The defect appears only once the analyst has decided which features of the situation count and which do not, and that decision is a normative one wearing the coat of a control condition.
Kahneman did not merely describe the norms. He endorsed them. The arc of the work bends toward correction. Learn the biases, install System 2, debias the judgment, improve the decision. That program assumes the norm is the right standard and the human answer the thing to be fixed. Turner’s question is blunt. By what authority does the theorist crown the textbook rule the goal of human reasoning? The rule earns its keep in narrow settings, in a casino, in an actuarial table, where the world has been made to match the axioms. Outside those settings the rule is one option among several, with no standing to demand obedience. Kahneman wrote as if the rational ideal were fixed and human nature the deviation. Turner reverses the load. The ideal is the artifact. Human judgment is the baseline, and the question worth asking is not how far people fall from the norm but how the norm got built, who built it, and why anyone should answer to it.
Gerd Gigerenzer (b. 1947) supplied the evidence, though Turner would use it for a colder purpose than Gigerenzer did. Gigerenzer showed that the errors shrink when the question is posed in frequencies instead of single-case probabilities. Read through the norm, that result is not a tweak. It is a confession. It shows the standard was never neutral. A different but equally defensible framing of the same situation produces a different verdict on the same subject, which means the verdict was tracking the framing, the analyst’s choice of standard, and not a stable flaw in the head. When the norm moves, the bias moves with it. A property of the man would hold still while you changed the words. This one did not hold still. So it was never a property of the man. It was a property of the comparison, and the comparison belonged to Kahneman.
Kahneman judged the social priming studies sound and told his readers that disbelief was not an option. He was applying a norm there too, a working scientist’s sense of which results meet the bar, which evidence counts, what a real effect looks like. The studies did not replicate. The norm he applied, his felt standard for sound evidence, returned the wrong verdict in his own hands. This is the heart of the anti-normative reading and it spares no one, least of all the analyst. There is no view from above the norms, no neutral perch from which the theorist grades the subject and stays ungraded himself. Kahneman stood inside a set of standards while he measured everyone else against them, and his standards, applied to a real case, failed the way standards do. He had spent a career scoring human answers against a fixed rule and calling the distance a defect. The priming episode is the rule turning to face him. Measured against the outcome, his expert judgment was the deviation. There was no higher norm waiting to certify that he, unlike his subjects, had gotten it right. There never is. That absence is the whole of Turner’s case, and Kahneman lived it out without ever conceding the point in those terms.

Posted in Psychology | Comments Off on Psychologist Daniel Kahneman and the Limits of His Method

Anthropologist Faye Ginsburg

The Fargo Women’s Health Organization opened in 1981. It was the first place in North Dakota to perform abortions in the open, and within months it had cut a line through the city. On one side stood the women who ran it. On the other stood the women who came each morning to pray it shut.

Faye Ginsburg (b. October 28, 1952) walked into that standoff with a tape recorder and the patience to use it. She was a doctoral student from New York, and she wanted what the newspapers did not. She wanted the life stories. She sat in kitchens on both sides of the fight. She asked the clinic director how she came to her work, then drove across town and asked the woman who stood on the sidewalk outside the clinic the same question, and she gave both answers the same weight.

What she carried home became Contested Lives: The Abortion Debate in an American Community (1989). The book treats the pro-life activist and the pro-choice activist as people with histories. Each reasons her way from her own life to her own conviction. The woman holding the rosary and the woman unlocking the clinic door are both, in Ginsburg’s account, telling a coherent story about womanhood, family, and care. She refused the easy verdict that one side was rational and the other duped. She reconstructed the worlds that made each position make sense from the inside. The book won prizes and stayed in print. It taught a generation of anthropologists that the most polarized fight in American life would yield to patient listening.

That instinct, to sit with people the wider culture had already filed under a label, runs through everything she has done since.

She came to it early. Ginsburg grew up in Chicago in a Jewish home where ideas were the family business. Her father, Benson Ginsburg (1918-2016), was a behavioral geneticist at the University of Chicago who spent his career on the biological roots of behavior. The dinner table ran on argument. Her mother, Pearl Miner, came from a family with its own memory of Chicago’s labor years, and the household held both the laboratory and the picket line in the same frame. A child raised between those two stories learns to see culture as something people make and remake, not a fixed thing they inherit.

She went east to Barnard College and studied anthropology there, including with the Marxist feminist anthropologist Eleanor Leacock (1922-1987), whose attention to colonialism, gender, and who holds power left its mark. Ginsburg took her degree in 1976. Then she did something most graduate-bound anthropologists did not. She picked up a camera. She studied with the French ethnographic filmmaker Jean Rouch (1917-2004), the man who had spent decades arguing that the camera could be a partner in the field rather than a one-way mirror. From Rouch she took a question she never put down. Who holds the camera, and who decides what it sees.

She earned her doctorate at the City University of New York Graduate Center in 1986, trained by scholars including Jane Schneider and Sydel Silverman (1933-2019) in historical anthropology and political economy. The training shows. Where many media theorists of the period read films as texts, Ginsburg asked the harder material questions. Who owns the equipment. Who controls access to the airwaves. How does a community without power get its hands on the tools and turn them to its own ends.

There is a love story folded into the scholarship.

In Sydney, in June 1973, a young American anthropologist named Fred Myers (b. c. 1948) stepped off a plane and drove out toward the Western Desert to live among the Pintupi, a Western Desert Aboriginal people who had only lately come into steady contact with settler Australia. He got lost following truck tracks west across country he could not read. He stayed for years. He learned the language, the kinship, the way a man’s identity ran through his country. His book Pintupi Country, Pintupi Self (1986) became one of the most cited works in the field, and his later Painting Culture (2002) traced how the Papunya Tula painters turned sacred designs once drawn in sand and on skin into canvases that hung in galleries from Alice Springs to New York.

Myers married Faye Ginsburg. They have raised their family in a faculty apartment in Greenwich Village, five minutes from the Washington Square campus, the walls hung with the work of the Aboriginal artists Myers has known since the 1970s, the kind of paintings that carry a man’s country inside them. Summers run to a house in Maine. This is the home of two anthropologists whose work braids together, and it gave Ginsburg a door into Aboriginal Australia that few outsiders ever get.

She walked through it. Across the late 1980s and the 1990s she did fieldwork in Central Australia with Aboriginal media organizations, and in Canada, Brazil, and New Zealand. She watched Indigenous people pick up video cameras and community broadcasting and, later, the internet, and use them to hold their languages, record their ceremonies, teach the young, and answer the governments and television networks that had been speaking for them. The conventional wisdom of the moment said globalization would flatten local culture into one beige sameness. Ginsburg argued the reverse could happen. In the right hands, the camera could carry a tradition forward rather than dissolve it.

Her Australian work made the case. Aboriginal filmmakers, she showed, folded the new technology into old rules about who may hold certain knowledge, who speaks for which country, which images the law of kinship permits. The camera became an instrument of continuity. A people could use it to stay themselves.

Out of this came her most cited idea, embedded aesthetics, set out in an essay in Cultural Anthropology in 1994. An Indigenous film, she argued, cannot be graded by the standards of the Western art house alone. It works at once as art, as political claim, as historical record, as a lesson for children, and as the discharge of a cultural obligation. Its meaning lives in the social world that produced it as much as in the frame. The idea reset visual anthropology. Scholars stopped asking only what a film showed and started asking what work it did, and for whom.

Ginsburg also built the rooms the field now lives in. At NYU she founded the Center for Media, Culture, and History and the graduate program in Culture and Media, and she co-directs the Center for Religion and Media. Her co-edited volume Media Worlds: Anthropology on New Terrain (2002), with Lila Abu-Lughod and Brian Larkin, became a founding text. It pushed anthropologists past the question of media content toward the circuit, how media gets made, moved, read, and fought over. She has supervised more than fifty doctoral dissertations. A lot of the people now doing media anthropology learned it in her seminar.

Then the work turned toward home.

Her daughter, Samantha Myers (b. c. 1989), was born with familial dysautonomia, a rare genetic disorder, more common among Ashkenazi Jews, that disrupts the sensory and autonomic nervous systems and requires care at all hours. Ginsburg met disability first as a mother and only then as a scholar. She and her husband split the night calls and the medical schedule, learned the equipment, learned the crises. She has served as president of the Familial Dysautonomia Foundation since 2012, running its board the way she once ran a seminar.

She brought the anthropologist’s eye back to it. With her NYU colleague Rayna Rapp, herself the parent of a child with a disability, Ginsburg spent two decades studying disability in New York City, not as a diagnosis to be managed but as a social world with its own knowledge, its own activism, its own art. The two women followed families raising children with rare conditions and watched them build networks of expertise that reached past blood kin and across the country, families who found each other online, traded hard-won information, and organized to change how schools, doctors, and the law treated their children. Disability communities, the two argued, make culture. They do not merely receive treatment.

That research became Disability Worlds (2024), the synthesis of more than twenty years of fieldwork, and the co-edited How to Be Disabled in a Pandemic (2025), with Mara Mills, Harris Kornstein, and Rapp. With Mills she also co-founded the NYU Center for Disability Studies. The throughline from Fargo holds. A camera, a clinic, a child’s medical chart, each becomes the place where people the wider world has labeled make their own meaning and press for change.

Across the career sits a single conviction about how change moves. Ginsburg does not think films, radio stations, museums, and archives merely reflect a society that already exists. She thinks they help bring a new one into view. Cultural work, in her telling, often comes before institutional change, because it lets people imagine an arrangement that does not yet exist. The abortion activist, the Aboriginal broadcaster, the disability advocate are all, in her account, doing the same job. They are making a story public so that a different future becomes thinkable.

She is no technological optimist. She does not believe cameras free anyone on their own, and she does not believe they enslave anyone on their own. A technology takes its politics from the hands that hold it and the purposes it serves. The same video camera liberates or surveils depending on who switches it on. That refusal to romanticize the tool, while taking it seriously, is the steady note in her work.

The honors have come in a rush. She holds a MacArthur Fellowship and has been supported by the Guggenheim Foundation, the National Endowment for the Humanities, the National Science Foundation, and the Spencer, Rockefeller, Ford, and Pew foundations. Leiden University named her an Adriaan Gerbrands Laureate. She received the Pierre Verger Award in 2024. In the spring of 2025 her doctoral alma mater, the CUNY Graduate Center, gave her its President’s Distinguished Alumni Medal, and that same season the American Academy of Arts and Sciences, founded in 1780, elected her a fellow. She was inducted in Cambridge that October.

Accepting the CUNY medal, she said she had tried to carry forward the school’s belief that knowledge is a public good, to be shared as widely as possible. The line reads as a fair summary of forty years of work. From the kitchens of Fargo to the outstations of Central Australia to the disability worlds of New York, Faye Ginsburg has held to one claim. Stories and images are never only decoration. They are among the tools by which people defend their pasts, picture their futures, and move the line of what a society will allow.

Notes:

See the Wikipedia entry and her AAAS member page.

The 2025 honors are confirmed. Election as an AAAS Fellow, with induction in Cambridge that October, appears in both the NYU announcement and the AAAS list of the 2025 class. The CUNY President’s Distinguished Alumni Medal, the Pierre Verger Award (2024), and the Leiden Gerbrands Laureateship are all documented in the CUNY Graduate Center announcement.

The material on her husband, home, and daughter forms the principal biographical framework, and each point is documented. Fred Myers, the Pintupi fieldwork beginning in June 1973, the arrival after losing the truck tracks, Pintupi Country, Pintupi Self, and Painting Culture come from the Fred Myers Wikipedia entry together with his own retrospective essay, in which he recounts the journey himself.

The Greenwich Village faculty apartment, the Aboriginal paintings covering the walls, the summers in Maine, and their daughter Samantha’s familial dysautonomia all come from a 2015 Forward profile in which Ginsburg discusses them directly. Samantha was twenty-six in 2015, which is why I described her birth year as approximately 1989. Myers’s exact birth year was not available in the sources I found, so I used “born c. 1948,” inferred from his reported age of sixty-six in that same article. Replace that approximation if you locate a definitive birth year.

Embedded aesthetics is a genuine and datable scholarly contribution, first presented in Cultural Anthropology, 9(3), 1994. Media Worlds (2002), co-edited with Lila Abu-Lughod and Brian Larkin, Disability Worlds (2024), co-edited with Rayna Rapp, and How to Be Disabled in a Pandemic (2025) are all confirmed on the AAAS and NYU faculty pages.

The following elements are my own self-evident extrapolations rather than sourced claims: the Fargo clinic dividing the city with activists gathering outside, reflecting the typical form of early-1980s abortion-clinic protests, the intellectually argumentative atmosphere of an academic Jewish household, the Australian desert landscape that Myers initially could not read, and the rhythm of interrupted nights in a family living with a chronic medical condition.

Links for the Faye Ginsburg biography:

Hero System

Ernest Becker (1924-1974) argued that a man lives under two terrors and spends his life holding both at bay. The first is death, the body that fails, the name that stops. The second runs quieter and cuts deeper. It is the terror of not counting, of moving through the world and leaving it unmarked, a life that the record does not trouble to keep. Every culture hands its members a hero system, a script for becoming someone who counts, a way to buy a place in a story larger than the flesh. Becker called the prize death transcendence. You will die, but the thing you served goes on, and your name rides along inside it. The Denial of Death (1973) made the case for the first terror. Escape from Evil (1975) made the darker case, that men purchase their own significance by naming someone else the carrier of death, and casting him out.

Faye Ginsburg built her hero system against the second terror, and she built it for other people. Her enemy is erasure. Her saved are the ones the world has filed under a label and stopped seeing, the abortion activist reduced to a placard, the Aboriginal community spoken for by a government film, the disabled child counted only as a diagnosis. Against all of them she raised one instrument and one word. The instrument is the camera. The word is to be seen.

Watch the word do its work inside her system. To be seen, in Ginsburg’s world, is to be saved. The Indigenous filmmaker who picks up the video camera stops being footage in someone else’s documentary and becomes the author of the frame. The clinic worker who tells her life story at a kitchen table stops being a slogan and becomes a person with a history that holds together. The recording is a kind of resurrection. It lifts a life out of the stream that forgets and sets it where it can be returned to, cited, taught, mourned, kept. Her oldest question, the one she carried out of her training under the ethnographic filmmakers, is who holds the camera and who decides what it shows. Behind the question sits a creed. To hold the camera is to hold the power over who survives in the only afterlife a secular age still trusts, the archive.

Every hero system runs on a subtraction. It tells you what to cast out so the saved can be pure. Ginsburg’s casts out the silent object, the specimen, the native filmed by the expert and handed no say in the cut. The evil her system fights is the act of being represented and given no voice in it. This is a generous casting out, and it has built a generous body of work. It also hides a ranking she rarely says aloud. In a system where to be seen is to be saved, the unseen life sits one rung lower. It is the life not yet redeemed, the story still waiting for its camera. Hold that ranking in mind, because the world is full of people who would refuse it, and some of them are the very people she has spent her life serving.

Go to the Western Desert. A group of older men sit in the red dirt at a remote site, a recorder between them, listening to tape made forty years back. The voices belong to the dead. The men decide, point by point, what may be heard and by whom. Some of this knowledge is for initiated men and no one else. Some of it touches country that a woman may not be shown. An elder lifts his hand at a passage and the recorder stops. For him the value inverts. To be seen, the wrong thing seen by the wrong eyes, is not salvation. It is desecration, a wound to the law, a small death worked on the sacred. His hero system promises transcendence through the careful keeping of what must stay hidden. He earns his place by guarding the secret, not by broadcasting it. The camera that saves, in his country, can profane. Ginsburg knows this. The people she most wants to lift into visibility hold, at their core, a creed in which some things live only by staying unseen.

Move to a monastery in the mountains, a Carthusian in his cell. He has taken a name not his own and will lie under a grave with no name at all. He writes, and at the end he burns what he wrote. His hero system is self-erasure, the slow disappearance of the self into God, and the danger he fears above most is vainglory, the sin of being noticed and coming to like it. Praise is poison. To be seen is to be pulled back into the ego he has spent decades dissolving. He does not want his story kept. He wants it forgotten so that only the thing he served remains. Set him beside Ginsburg and the same word splits clean down the middle. Her salvation is his temptation.

Drive past a farm where a family will not face the lens. A tourist raises a phone and the father turns his head, not in anger, with the ease of long habit. The photograph, to him, is a graven thing and a snare for pride. His people earn their standing by yielding, by holding low, by refusing the spotlight that the surrounding country treats as the proof a person is real. To vanish from the frame is the discipline. The unseen life is the saved one.

Now a man who has spent eleven years without papers. He drives under the limit. He pays cash. He has learned which lines to stand in and which to avoid. For him visibility is the open mouth of the deportation that ends his world. His hero system is endurance, the quiet provision for children who will one day stand in the daylight he cannot. He buys their future with his own erasure. To be seen is to be taken.

And then a girl of fourteen with a phone held at arm’s length, refreshing a number under a video. The number is views. To her the terror Becker named has collapsed into a single image. To be unseen is to be nothing, to post and draw no eyes, to exist and have no one confirm it. Her salvation runs through the count, raw and frantic and stripped of any country or god to anchor it. She wants what Ginsburg’s activists want, to be seen on her own terms, and she has nothing under it but the wanting. She is the value with the floor removed. She shows what visibility becomes when it stops serving a people and serves only the self that fears its own disappearance.

Six lives, one word, six meanings that do not agree. To be seen saves the filmmaker, profanes the elder, tempts the monk, shames the farmer, dooms the migrant, and is the air the girl cannot breathe without. Becker’s point was never that one of these is right. It was that each is a working answer to the same dread, and that the answers cannot all be true at once, and that men will fight and die over the difference while believing they fight over the thing itself.

Ginsburg sees more of this than most who share her creed. Early on she named the trouble in her own title, asking whether Indigenous media was a Faustian contract or a global village, and she has never pretended the camera comes without a price. Her concept of embedded aesthetics is, read in this light, a set of rules for the careful keeping of what must stay hidden, a way to let a community decide which images travel and which stay home, which knowledge the law permits to leave the country and which dies with the man who holds it. She has built the elder’s caution into her own method. This is real self-awareness, and it is rare.

The deeper cost sits one layer down, where her awareness thins. She can honor the elder’s secret and still believe, underneath, that the arc bends toward the light, that the saved condition is the seen one, that a community withholding its images is protecting itself for now rather than choosing, forever, a different and equal road to transcendence. Her system can grant the unseen life a reprieve. It struggles to grant it a crown. The monk who wants to be forgotten, the farmer who turns from the lens, are not, in her frame, holding a salvation as high as the one her camera offers. They are exceptions her generosity tolerates. A creed that began by refusing to speak for others keeps, at its floor, one judgment it makes for everyone. It decides that visibility is the form that rescue takes.

The hero. She is the one who confers sight, who stands at the edit and the screening and the archive and decides that this life will be returned to and that one preserved, who fights death by making the forgotten findable, and who has spent forty years handing the camera across the table so the saved can hold their own salvation.

The unnamed rival is the one whose rescue runs the other way, the elder and the monk and the man without papers, all the people for whom the highest standing is the unwitnessed deed, the kept secret, the face turned from the lens, the good done with no one watching and no record made.

And the cost the ledger cannot price is the life that was already enough before any camera found it, the ceremony that lost nothing by going unfilmed, the man content to leave no trace, asked now to believe that what was never seen was therefore never quite saved.

The Great Delusion

If John J. Mearsheimer’s anthropology is right, the foundational scholarship of cultural anthropologist Faye Ginsburg serves as an empirical verification of how the tribe builds internal cohesion, even as her political goals run counter to his worldview.
A standard liberal reading of Ginsburg’s scholarship celebrates individual agency and self-determination. In that view, when indigenous people pick up a camera or disabled people self-advocate, they act as autonomous individuals breaking free from societal erasure to demand their universal human rights. Mearsheimer’s logic reframes this entire body of work as an operational mapping of tribal defense.First, consider Ginsburg’s pioneering work on indigenous media. She documents how communities use television and video to preserve traditional memory and counter dominant national cultures.
Mearsheimer argues that humans are profoundly social beings who operate not as lone wolves but within social groups that shape their identities. In this framework, indigenous media is not an exercise in creative individualist expression. It is a technological device deployed by the tribe to protect its members from being swallowed by an outside culture. The camera functions as a tool to reinforce the intense socialization of the group, securing its survival in a competitive cultural landscape.
Second, Ginsburg’s extensive research into “disability worlds” directly illustrates Mearsheimer’s point that individual reason is secondary to group attachment. Ginsburg notes that disability can happen to anyone in a heartbeat, disrupting stable ideas of normal life. When families navigate a new diagnosis, they do not manage the crisis through detached, abstract reason. They seek out what Ginsburg calls “mediated kinship”—networks of mutual aid, disability arts, and activist groups.
Under Mearsheimer’s lens, this “world-making” is the raw operation of human nature. When the dominant society’s infrastructure fails to protect or accommodate an individual, that person does not remain a lone actor. His social nature forces him to seek out or construct a micro-society—a new tribe of allies, advocates, and peers—to cooperate and survive. The intense group loyalty found in disability activism reflects the primal need to be embedded in a functional collective.
Where the two thinkers diverge is on the ultimate destination of these movements. Ginsburg views these activist and artistic networks as pathways to a more inclusive, pluralistic democracy that expands the boundaries of who counts as human. She operates on the liberal assumption that a state can be re-engineered to recognize and accommodate every distinct group under a banner of universal justice.
If Mearsheimer is right, this inclusive vision is a great delusion. The distinct “worlds” Ginsburg documents are not building blocks for a harmonious global community. They are competing interest groups. The moment resources tighten or state funding is slashed—as Ginsburg herself has tracked in her critiques of budget cuts—the veneer of universal rights vanishes. The separate groups must compete against one another for survival, territory, and access.
If Mearsheimer’s anthropology holds, Ginsburg’s ethnographies brilliantly describe the precise social logic humans use to construct defensive, cooperative communities. But she treats these communities as vehicles for universal liberation, whereas Mearsheimer explains that they are the permanent boundaries of human solidarity. The tribe remains the primary home, and cooperation stops at the edge of the group.

‘A Big Misunderstanding’

If David Pinsof is right, the media and visual anthropology of Faye Ginsburg is a masterclass in converting fierce ideological conflicts and resource struggles into comfortable academic narratives about dialogue and self-expression. Ginsburg spends her career tracking how marginalized or disputing groups use film, television, and digital media to assert their presence, framing media production as an instrument for cultural preservation, visibility, and mutual recognition.

Her foundational 1989 ethnography, Contested Lives: The Abortion Debate in an American Community, tracks the battle between pro-choice and pro-life activists in Fargo, North Dakota. Mainstream academic praise commends her for revealing the shared social anxieties and underlying commonalities between the two warring camps, presenting the dispute as a tragic cultural polarization that could be de-escalated through a deeper understanding of each side’s life history.

A Pinsofian analysis strips away this sympathetic, conciliatory framework. The activists in Fargo did not spend their lives marching, picketing, and litigating because they had a collective communication failure or a mutual misunderstanding. They were locked in an intense, zero-sum competition over the ultimate coercive apparatus of the state—the legal authority to regulate or protect bodily autonomy and reproduction by force. The stakes were absolute. The moralistic languages both sides deployed were not confused expressions of a shared Midwestern anxiety; they were strategic weapons designed to solidify coalitional alliances, demonize ideological rivals, and mobilize resources to secure political dominance.

The exact same strategic logic drives her extensive work on indigenous media, which she terms “media worlds.” Ginsburg argues that when indigenous communities use video and television, they build a global stage to challenge dominant national narratives and preserve their heritage.

From Pinsof’s view, these media projects are not innocent exercises in cultural dialogue or raising consciousness. They are savvy, rational instruments used in a high-stakes competition over land rights, sovereignty, and state funding. Marginalized groups use media to build international alliances and exert political pressure, recognizing that controlling the narrative is a necessary lever to defend their resources against larger adversaries.

By positioning the visual anthropologist as the elite curator who translates these struggles for university audiences, Ginsburg creates an ideal, high-status mission statement. It provides academic circles with a sophisticated platform to celebrate indigenous resistance and progressive causes, allowing elite consumers to signal immense moral superiority over the dominant corporate and national structures. Ginsburg did not cure human conflict or discover an arena where communication transcends power. She successfully executed a high-prestige academic strategy, establishing a dominant position within media anthropology and securing an elite institutional legacy at New York University.

Pierre Bourdieu (1930-2002)

In October 2025, in Cambridge, Massachusetts, Faye Ginsburg took her seat among the new fellows of the American Academy of Arts and Sciences. The body dates to 1780. Its rolls run back through Franklin and forward through most of what the country has agreed to call distinguished. To be elected is to be told, by the people already inside, that you belong with them. Pierre Bourdieu had a name for that transaction. He called it consecration, and he spent a career showing that it is never the simple recognition of merit it presents itself as. It is the act by which a field confers value, and the right to perform it is the highest prize the field has to give.

Read through Bourdieu, a career is a record of position. An agent enters a structured space of others competing for the same stakes, arrives carrying some mix of capital, and spends a working life converting one form of it into another. There is economic capital, money. There is cultural capital, the training and ease and credentials that mark an educated person. There is social capital, the value stored in a durable network of relations. And there is symbolic capital, the recognition the other three earn once the field agrees to see them as legitimate rather than as mere advantage. Ginsburg’s life tracks this conversion with a clarity that is close to diagrammatic. She began with inherited cultural capital, turned it into a position in a field she helped invent, used that position to build the institutions that certify the work of others, and ended holding the power to say what counts as knowledge. The Academy election is the receipt.

Start with the inheritance. She grew up in a University of Chicago household, the daughter of a scientist, in rooms where argument was the daily currency and books were the furniture. Bourdieu’s term for what a child absorbs there is habitus, the set of dispositions laid down so early they come to feel like nature. The child of an academic home learns the codes of intellectual life the way other children learn a first language, without seeming to learn them at all. She acquires the ease that the field will later read as gift. Ginsburg’s patience, her taste for the long interview, her comfort in a seminar, all of it reads in this frame as embodied cultural capital, the kind that converts most smoothly into the institutional kind because it never looks like effort.

She converted it first into credentials, a Barnard degree and a CUNY doctorate, and then she made a shrewder move. Rather than fight for a crowded position near the center of anthropology, she went to a corner the discipline held in low regard. Visual anthropology, the anthropology of media, was unruly and underfunded, a place senior people did not guard. Bourdieu describes this as the standard opening for a newcomer who cannot win at the established game. You import new stakes. You define a position that did not exist, and because you defined it, you hold the most capital inside it. Ginsburg did not merely enter media anthropology. She drew its boundaries. The founder of a subfield owns it the way a first settler owns the valley.

Then she built the offices that issue the deeds. At NYU she founded the Center for Media, Culture, and History and the graduate program in Culture and Media, co-founded the Center for Religion and Media, and later co-founded the Center for Disability Studies. To found such an institution is to control the conversion of other people’s labor into legitimate standing. The program decides whose training counts. The center decides whose work gets a platform, a fellowship, a line on a program. One of her early essays, written with Toby Miller, carries the title “Certifying Culture and Media.” The word is exact. She moved from doing the work to certifying it, which is the move from player to referee, and the referee sets the value of every play.

Her access to the richest of her fields ran partly through a relation. Bourdieu would file it under social capital, the resources that flow through a durable network. Ginsburg is married to Fred Myers, who had lived among the Pintupi of Australia’s Western Desert since 1973 and had spent decades inside the trust such fieldwork requires. His networks were, in part, hers. The two have done research together and published together on Aboriginal art and media. A door that takes most outsiders a lifetime to open stood open for her, and she walked through it and converted the access into fieldwork, the fieldwork into publications, the publications into a reputation as the scholar of Indigenous media. Capital begets capital. That is the rule of the game.

Her signature idea is a move in this same field. Myers’s book Painting Culture (2002) is a study of consecration. It follows the Papunya Tula painters, whose designs once lived in sand and on skin, as those designs enter galleries and auction houses and get reclassified as high art. The art field anointed them. Bourdieu spent The Rules of Art and Distinction on this process, the way an autonomous field of art assigns value by its own rules, prizing the disinterested and the formally pure, denying any vulgar interest in use or money. Ginsburg’s concept of embedded aesthetics, set out in Cultural Anthropology in 1994, is a refusal of those rules. An Indigenous film, she argues, cannot be graded by the standards of the art house, because its value is tied to obligation, to country, to kinship law, to the education of the young. Its worth is heteronomous by design. In Bourdieu’s terms she is contesting the nomos of the art field, the founding principle that says aesthetic value is autonomous and self-justifying. She is fighting over who holds the authority to assign worth.

The recognitions followed, and each one is symbolic capital in a different denomination. Her first book, Contested Lives (1989), won prizes, and a prize is a field telling an author that the field’s most trusted judges have ranked her high. The named chair came next, the David B. Kriser Professorship, which is institutionalized cultural capital in its most portable form, a title that does its work in any room she enters. The fellowships stacked up, MacArthur, Guggenheim, the national endowments, the large foundations, a Leiden laureateship, the Pierre Verger Award in 2024, the CUNY alumni medal and the Academy election in 2025. The MacArthur carries the popular name “genius grant,” and the name does Bourdieu’s argument for him. Symbolic capital works only when the field misreads it, when accumulated position is seen as native gift. To call the award a genius grant is to convert a long record of strategic accumulation into a story about an inborn quality. The misreading is not a side effect. It is how the value holds.

She also reproduced the field, which extends a scholar’s power past her own output. Bourdieu studied the academic world as a system that reproduces itself, placing its own kind in the positions that matter. Ginsburg supervised more than fifty doctoral dissertations. Those students now hold posts, edit journals, run programs, and a good number of them work in the subfield she defined, which means her position is staffed by people trained to value what she values. A school, in Bourdieu’s sense, is a multiplier. It keeps issuing returns after the founder stops writing.

The turn to disability reads as the same operation in a new arena. She and Rayna Rapp opened a domain, founded a center, produced the books that set its terms, Disability Worlds (2024) and How to Be Disabled in a Pandemic (2025). Ginsburg’s presidency of the Familial Dysautonomia Foundation gives her a second seat of institutional authority. And her position as a parent of a disabled child supplies a form of capital the field has lately come to prize, the legitimacy of lived experience. What once might have read as private circumstance now converts into standing, because the rules of the field shifted to reward it. She was positioned to benefit when they did.

A fair reading has to ask whether she sees any of this. Her work is reflexive about position. Her oldest question, who holds the camera and who controls what it shows, is a question about the distribution of the power to represent, which is a question about field power. She has trained that lens on governments and television networks and the art market for forty years. The lens turns less often on her own consecration. Accepting the CUNY medal, she said she had tried to honor the idea that knowledge is a public good, to be shared as widely as possible. Bourdieu would hear in that line the signature gesture of the autonomous pole, the disavowal of interest that the field requires of its most successful players. You announce that knowledge belongs to everyone from a chair that very few will ever hold.

A scholar who began with the inherited ease of an academic childhood spent a career converting it, fieldwork into books, books into chairs and fellowships, students into a school, a concept into a claim over how value gets assigned. The reward for winning that long game is not only honor. It is the referee’s whistle. The fellow of the Academy, the holder of the named chair, the founder of the certifying programs, now sits among the people who decide what the field will call knowledge. The power she analyzed in others, the power to consecrate, she has come to hold. That is what the room in Cambridge was for.

Explaining the Normative

Faye Ginsburg made her name by taking people seriously. In Fargo she sat with the women who ran the abortion clinic and the women who prayed outside it, and she reported that each side held a deeply felt moral vision, rooted in family, faith, and experience. The finding became a model for a humane anthropology, the proof that patient listening could dissolve a culture war into two coherent human positions. Stephen P. Turner (b. 1951) would keep half of that achievement and cut the half that made it famous.

Turner’s long quarrel is with normativism, the habit of treating norms, reasons, obligations, and collective oughts as real objects with binding force. In Explaining the Normative (2010) he argues that these objects do no work. They are explanatory fictions. He calls them Good Bad Theories. They coordinate behavior and they confer authority on the people who invoke them, and they dress a preference as an obligation while presenting the result as neutral description. To explain what people do, Turner says, you need two things and no more. You need the causal facts, the histories and habits and sanctions that produced the behavior, and you need the beliefs people hold about what is correct. You do not need a second world of norms standing behind the first. The appeal to such a world is a redescription that adds mystery and subtracts nothing.

Run Ginsburg’s work through that filter.

Begin with the part Turner keeps. Her method in Fargo was empathic reconstruction. She learned how each woman reasoned, out of which childhood, under which pressures, toward which conclusion. She traced the activist’s position back to a particular life. This is the explanation Turner endorses against the normativists. Understanding how another person reasons, grasping the beliefs she holds about what is right, solves the puzzle of her conduct without any appeal to a normative order floating above her. Ginsburg, at the level of the individual, was doing causal social science of the kind Turner defends. She found the histories. She found the beliefs. She explained the women.

Then she did the thing he rejects. She gathered the life-histories into two camps and handed each camp a shared moral world. The pro-life community held one vision. The pro-choice community held another. Turner’s standing question arrives here, the one he puts to every normativist. Who is the we? She had collected a hundred separate stories, each one different, each one the product of a particular causal path. Out of that variety she assembled a collective subject, a community with a vision it holds in common, and the assembly is the move he calls illegitimate. Rough agreement among activists does not require a shared framework to explain it. It comes from feedback. People attend the same meetings, read the same pamphlets, praise the same conduct, and punish the same deviations, and the result is a loose uniformity that looks, from outside, like a single mind. The single mind is the fiction. The feedback is the fact. Her two moral worlds are two statistical shadows cast by many individuals, redescribed as entities that reason and demand and bind.

Take embedded aesthetics next, because it is the purest case in her body of work. The argument holds that an Indigenous film cannot be judged by outside standards, that its value derives from cultural obligation, from duties to country and kin and ceremony, and must be read on the community’s own terms. Every load-bearing word is a normative object. Obligation. Duty. Terms that bind. Turner would ask what carries the weight once the spooky layer comes off, and the answer is ordinary and sufficient. Some people show certain images and are praised. Some show the wrong image to the wrong eyes and are shamed, shut out, refused the next collaboration. There are habits, learned young, about what travels and what stays home. There are enforcers and there are sanctions. All of it explains the regularity Ginsburg observed. The word obligation explains nothing further. It is the redescription that takes a pattern of training and punishment and re-enchants it as a moral fact the analyst has discovered rather than supplied. She presents a preference, the community’s and her own, as a binding ought, and she presents the ought as a finding.

Notice what the redescription buys. Turner says Good Bad Theories confer authority, and Ginsburg’s career shows the return. The person who can state a community’s obligations becomes the person who speaks for the community. Her standing as the scholar of Indigenous media rests on a claim to know the terms, the duties, the right way, and the claim has force only if those terms are real things to be known rather than her own organized summary of who tends to praise and punish what. Strip the normative object and her expertise changes character. She is no longer the reader of a moral order. She is a careful observer reporting habits and sanctions, which is a smaller and more honest office.

The same operation runs through her larger thesis, that cultural activism precedes institutional change by making alternative arrangements imaginable. Pull off the wrapping and a causal claim sits underneath, modest and testable. Activists circulate images. Some audiences change what they do. Sanctions shift over time. That is a sequence of events with causes. Ginsburg adds an arc, a bend toward justice and transformation, and the arc is not in the events. It is the value she brought to them, dressed as a tendency she found in them.

Turner expected normative talk to thin out as the world disenchanted, the way taboo thins when the magic stops persuading. Ginsburg’s anthropology runs the other way. It is a supply line, decades long, of sympathetic Good Bad Theories produced on behalf of people the wider culture had dismissed. She takes the habits and beliefs of an Aboriginal media cooperative or a disability network and lifts them into the language of obligation, justice, and the sacred, and she hands that language to courts, foundations, museums, and universities, which then treat the preferences of those communities, and her reading of them, as oughts with a claim on everyone. The work re-enchants. It manufactures the very objects Turner predicted would fade, and it does so in the service of the powerless, which is what makes the theories good and what keeps anyone from noticing they are theories.

A fair reading has to ask how much of this she sees. The answer marks the exact edge of her self-awareness. Ginsburg is reflexive, more than most. She worries, constantly, about whose norms get represented and who controls the frame. She knows that representation is contested and that the expert can usurp the voice she claims to amplify. But every one of these worries lives inside normativism. She questions which norms should govern and who gets to state them. She never questions whether norms, as binding collective objects, are there to be stated at all. Her reflexivity is political, a fight over the ownership of the normative. Turner’s challenge is prior to that fight. He asks whether the thing being fought over exists. She has no answer, because the question never comes up in her world. It cannot. Her practice is built to produce the objects his analysis dissolves.

Set the two side by side and the result is a subtraction, and what survives the subtraction is the measure of the work. Take away the shared moral worlds, the cultural obligations, the arc toward justice, and Ginsburg’s causal portraits remain, the life-histories and the beliefs and the patterns of praise and punishment, and they remain strong. The empathy was real and the observation was good. What falls away is the second layer, the collective subject that holds a vision, the duty that binds, the value she found because she had first carried it in. The anthropology stands without that layer. The authority that came with it may not.

Posted in Anthropology | Comments Off on Anthropologist Faye Ginsburg

Nobel Prize Winning Economist Daron Acemoglu

On the afternoon of October 14, 2024, Daron Acemoglu (b. 1967) stood on a hotel balcony in Athens with a phone to his ear. He had given a talk that morning. Reporters waited for him downstairs. The call came from Stockholm. The Royal Swedish Academy of Sciences had awarded him, along with Simon Johnson (b. 1963) and James A. Robinson (b. 1960), the Nobel Memorial Prize in Economic Sciences, eleven million kronor split three ways, for showing how the institutions a country builds decide whether its people stay poor or grow rich.

He could not reach his wife. Asuman Ozdağlar, an MIT engineer he had married years before, slept in Boston, six hours behind. He told the man from the Nobel Foundation that he had never expected this. You can dream of such a thing, he said, but you do not expect it.

The setting made its own argument. Acemoglu studies why nations fail. He took the call in Greece, a democracy that had defaulted and convulsed within living memory, about a body of work that started with the country of his birth, where soldiers had once stood at the gate of his school.

He was thirteen in September 1980 when the Turkish army seized the government. He had just had his birthday. Tanks came into the streets of Istanbul. Soldiers stood at the school gate. The memory of that fear stayed with him. The economy around him fell apart at the same time, high inflation, high unemployment, factories that did not grow. A boy could see both at once, the boots and the empty shelves, and wonder whether the two had a common root. That question became his life.

The family was Armenian, a minority inside a state that had spent the century pressing minorities to disappear into the majority. His father, Kevork Acemoglu (1938-1988), was a commercial lawyer and a lecturer at Istanbul University. His mother, Irma Acemoglu (d. 1991), wrote poetry and ran an Armenian primary school in Kadıköy, the school her son first attended. From there he moved to Galatasaray, the old French-language lycée that Ottoman reformers had founded to train an elite, a place where the children of the Turkish professional class learned in a second language and competed hard.

One account from his Galatasaray years has circulated since the prize, told by a Turkish opposition outlet rather than by Acemoglu himself. In it a history teacher orders the boy to stand and give his name. The boy says Daron. The teacher tells him that is no Turkish name and that he will be called Süleyman from now on, then tells him to sit. What stayed with Acemoglu, in this telling, was the silence of his classmates. He left Turkey, the story goes, in part because no one in the room said anything. The scene is vivid and it fits the man, but it rests on a single source and Acemoglu has not confirmed the dialogue, so a careful reader should hold it lightly.

What he did say, many times and on the record, is plain enough. He grew up in a military dictatorship with an economy in crisis. Politics and economics looked inseparable to him before he had the words for it.

He left at nineteen for England and the University of York, knowing little economics and less English. He had studied in French. He has said since that he learned almost all the economics he knows at York, in three years, from teachers he never stopped thanking. He took his degree in 1989 and went to the London School of Economics for the technical training, a master’s in econometrics and mathematical economics, then a doctorate finished in 1992, when he was twenty-five. One of his examiners, James Malcomson, said the weakest three of the thesis’s seven chapters were more than enough to earn the degree. People called him a wunderkind. He has a flatter memory of those years. He submitted papers, strangers read them, and the strangers, he says, slaughtered them. Hundreds of rejections taught him to grow a thick skin and to accept that he made mistakes, a few of them, by his own count, every day.

He spent one year teaching at the LSE and then crossed the Atlantic in 1993 to MIT, where the talent and the money for first-rate research had pooled. He never left. Assistant professor in 1993, tenure in 1998, full professor in 2000, the Killian chair in 2010, and in 2019 the rank of Institute Professor, the highest a member of the MIT faculty can hold. By the measure of Research Papers in Economics he became the most cited economist of the decade ending in 2015. He has mentored more than sixty doctoral students. In 2014 his MIT pay came to $841,380, near the top of the institution. He lives in Newton with his wife and their two sons, Arda and Aras.

Those who worked beside him describe a single habit above the others. Johnson, who later ran the research side of the International Monetary Fund, called him equal-opportunity tough, as hard on his own ideas as on anyone else’s, the man in the seminar room who asks the speaker the question the speaker hoped no one would ask. Johnson has joked that after you talk Acemoglu into writing a paper with you, facing down the finance ministers of the world feels easy. Robinson put the intellectual claim more directly. Acemoglu, he said, turned the profession away from arguments about culture and geography and toward politics and institutions.

That turn is the spine of the work. It began, though, somewhere narrower, in the labor market.

In the 1990s Acemoglu helped explain why computers raised the wages of the highly educated and cut the ground out from under many who were not. The standard story called this skill-biased technical change. He pushed past the story to a harder question. Why should technology bend that way at all? His answer, worked out across a run of papers around the turn of the century, was that it bends because firms and inventors aim it. When educated workers grow plentiful and profitable to employ, firms build tools that lift those workers higher, which keeps the college wage premium climbing even as the number of graduates climbs with it. Technology, in this account, is not weather. It responds to prices, taxes, rules, and power. He called this directed technical change, and it set up everything he later said about machines and labor, including his warning that today’s tax code and corporate incentives reward the kind of automation that replaces people over the kind that makes people more productive.

The work that carried his name out of economics began with a grim natural experiment. With Johnson and Robinson he published, in 2001, “The Colonial Origins of Comparative Development.” The argument runs like this. Where Europeans could settle without dying, in temperate zones, they built institutions to protect themselves, courts, property rights, limits on the rulers. Where disease killed them in great numbers, they built extractive regimes to pull wealth out and ship it home, and they did not bother with protections they would not live to enjoy. Those early choices hardened and lasted for centuries. To measure the effect without confusing cause and result, the three authors used the mortality rate of early European settlers and soldiers as an instrument, a stand-in for the kind of institution planted, on the logic that the germs of 1700 have no direct line to the income of 2000 except through the regimes they helped shape.

The idea reached a wide public in 2012 with Why Nations Fail, written with Robinson and sold in airports. The book sorts the world into two kinds of order. Inclusive institutions spread political power, secure property, enforce contracts, and let in newcomers who upend the old firms, what Joseph Schumpeter (1883-1950) named creative destruction. Extractive institutions hold power and wealth inside a narrow elite that fears competition and smothers the new. The cases are built to be seen. Nogales sits astride the Arizona-Sonora line, one town, one climate, one set of grandparents, two fates, prosperity and long life to the north, poverty and crime to the south. North and South Korea share a peninsula and a people and little else. England after 1688 broadened who held power and then grew rich. The authors keep returning to one point. Good institutions almost never arrive because a ruler chooses them. They are won, slowly, in conflict, against elites who would rather keep what they have.

Here the story stops being a triumph and becomes a fight, which is the part that earns its place in the public record.

The fight is over the 2001 paper, and it is the kind of fight that decides what counts as knowledge. The morning after the prize, the statistician Andrew Gelman (b. 1965) wrote on his blog that an economist had told him over the course of the day that many in the field have real problems with the settler-mortality study. Gelman has argued for years that the economics literature does not correct itself, that a famous result can stand on a cracked base because the incentives reward standing by it.

The cracks were charted in detail by David Albouy, whose comment ran in the American Economic Review in 2012. Albouy found that 36 of the 64 countries in the original sample were assigned mortality rates borrowed from other countries, often on mistaken or conflicting evidence. He found that the authors had mixed rates drawn from laborers, from bishops, and from soldiers, some of them on campaign and dying in battle rather than from the local air, and that the mixing ran in the direction that helped the hypothesis. Clean the data, Albouy argued, and the link between mortality and the risk of expropriation loses its firmness. The instrumental-variable estimates turn unreliable, the confidence intervals at times running out to infinity. Acemoglu, Johnson, and Robinson replied at length and gave no ground, defending each contested country and arguing that for every place in dispute there existed some defensible figure.

Albouy was not the only critic, and the others aimed at the theory as much as the data. Edward Glaeser and his coauthors argued in 2004 that the deeper driver is human capital, the schooling and skills the settlers brought, not the institutions they wrote down, and that the same mortality instrument predicts human capital better than it predicts institutional quality. Jeffrey Sachs (b. 1954) argued that geography and disease and public health do direct work on prosperity that the institutional account waves away. And the modern rise of China sits over the whole debate as the standing counterexample, a country that grew at a furious pace for decades under institutions no one would call inclusive. Acemoglu and Robinson answer that China grew fast under partly extractive rule and that such rule, in time, chokes the innovation and the creative destruction that long prosperity needs. On the phone with the Nobel committee he put it carefully. Authoritarian regimes, he said, will have a harder time reaching sustained, long-term innovation.

Gelman, who is sympathetic to much of the project, has named the real tension. Acemoglu’s broad historical narratives sometimes move with more confidence than the evidence under them can bear. That is a fair charge to sit beside a Nobel, and Acemoglu’s own account of his working life, the slaughtered drafts, the daily mistakes, suggests a man who might not flinch from it.

In 2019 he and Robinson published The Narrow Corridor, which asks not why good institutions matter but how liberty survives once you have it. Their answer is a balance held under strain. A state must grow strong enough to keep order and deliver roads and courts and safety. A society must grow strong enough to keep that state from turning despotic. Let the state outrun the society and you get tyranny. Let the society outrun the state and you get disorder and violence. Freedom lives only in the narrow corridor between the two, and staying there takes constant effort, what they call, borrowing from Lewis Carroll, the Red Queen effect, the running you must do to hold your place.

In the last decade his attention moved to the machines. He rejects both of the loud positions, the one that calls artificial intelligence an unstoppable boom and the one that calls it the end of the species. The question that matters to him is older and more political. Will societies aim the technology to help workers or to replace them? He draws a hard line between automation that takes the task from the human and augmentation that hands the human a sharper tool, and he argues that today’s incentives push hard toward the first. He and Johnson laid out the long history in Power and Progress in 2023, tracing a thousand years of invention to a single finding. Technology has never on its own delivered shared prosperity. New tools tend first to enrich a narrow few, and the gains spread to the many only later, and only when institutions force them to spread, through unions, taxes, schooling, and law.

Then he did the thing that set him apart from most commentators on AI. He put a number on it. In a 2024 working paper, “The Simple Macroeconomics of AI,” he built a task-based model and ran the arithmetic. About a fifth of work tasks face real exposure to current AI. Of those, by the best available estimates, fewer than a quarter can be automated at a profit within ten years. Multiply it out and only a few percent of all tasks see real impact in a decade. The gain to total factor productivity comes to no more than about two-thirds of one percent over ten years, perhaps less, against the Wall Street and consulting forecasts of one and a half to three and a half percent a year. The economist Tyler Cowen (b. 1962), who runs the blog Marginal Revolution, called parts of the argument outright wrong and bet that the new tasks AI creates will turn out larger than Acemoglu allows. The argument is live and unsettled, which is the point. Acemoglu has dragged a debate run on adjectives back onto the ground of measurement, where it can be tested and where he can be shown wrong.

His larger worry sits above the productivity math. Three things, he says, grow dangerous when they pool in few hands, wealth, power, and information, and the current build of AI pools all three. He fears a two-tier society, and he fears something he watches with a colder eye than most American economists permit themselves. Across the West, support for democracy has fallen, and it falls fastest, he argues, where people believe democracy has failed to deliver.

On December 10, 2024, in white tie in Stockholm, he rose at the Nobel banquet to speak for the three of them. He thanked the Academy. He framed the honor less as a verdict on the past than as encouragement to the young scholars who would keep joining economics to history to ask the large questions. It was a careful, generous speech, the speech of a man who knows that the work is not finished and that some of it may not hold.

The boy at the school gate watched soldiers and watched prices and decided the two were one problem. The man on the Athens balcony had spent forty years proving the hunch and defending it against people who read his data line by line and found it wanting. Both things are true at once, the size of the achievement and the live argument over its foundations, and Acemoglu, by his own testimony about rejection and error, seems to be among the people least surprised to find them sitting together.

Notes

The Athens balcony opening is documented. Acemoglu took the call on a hotel balcony in Athens after giving a talk, with his wife asleep in Boston, and told Nobel Foundation interviewer Adam Smith, “You can dream but you never expect.” The sources are the Nobel telephone interview and the Armenian Weekly account.

https://www.nobelprize.org/prizes/economic-sciences/2024/acemoglu/interview/

https://armenianweekly.com/2024/10/15/daron-acemoglu-awarded-the-nobel-prize-in-economics/

The mild October weather and the city spread below the balcony are atmospheric details that I added. They are reasonable extrapolations rather than sourced observations.

The account of the 1980 military coup when Acemoglu was thirteen, the soldiers at his school gate, and the combination of inflation and political repression that shaped his interests comes from his own repeated retelling.

https://www.institutionalinvestor.com/article/2bswrc9snorom07uqcmps

https://www.nobelprize.org/prizes/economic-sciences/2024/acemoglu/1722488-interview-transcript/

The family background, education, Ph.D. at age twenty-five, Patrick Malcomson’s comment that the dissertation was “more than sufficient,” the wunderkind reputation, the MIT appointments and professorships, the reported salary of $841,380, the Newton home, and the names of his sons all come from Wikipedia, which provides citations for each.

https://en.wikipedia.org/wiki/Daron_Acemoglu

The story about the history teacher “Süleyman” is explicitly flagged in the text as a single-source and unconfirmed account. It comes from a Turkish opposition publication.

https://politurco.com/how-classmates-drove-daron-acemoglu-away-from-turkey.html

Simon Johnson’s description of Acemoglu as “equal-opportunity tough,” the finance ministers joke, and James Robinson’s remarks about reorienting the economics profession all come from the Institutional Investor profile cited above.

The 2001 settler-mortality argument, Why Nations Fail, Nogales, Korea, and the Glorious Revolution of 1688 come from the document you provided, together with the Daily Sabah report for Acemoglu’s comments about China and his observation that “democracy is not a panacea.”

https://www.dailysabah.com/business/economy/acemoglu-johnson-and-robinson-win-2024-nobel-prize-in-economics

The Albouy critique is the central source for the discussion of the scholarly debate. The finding that only thirty-six of sixty-four countries remained usable, together with the concerns about laborers, bishops, soldiers on campaign, and the effectively infinite confidence intervals, comes from Albouy’s published American Economic Review comment.

https://www.aeaweb.org/articles?id=10.1257%2Faer.102.6.3059

Edward Glaeser’s human-capital alternative and Jeffrey Sachs’s geographic critique come from the published comment literature summarized here, together with the Wikipedia article on the original paper.

https://www.researchgate.net/publication/46441478

https://en.wikipedia.org/wiki/Colonial_Origins_of_Comparative_Development

Andrew Gelman’s October 17, 2024 post.

https://statmodeling.stat.columbia.edu/2024/10/17/controversy-over-recently-honored-claims-in-the-paper-the-colonial-origins-of-comparative-development/

The artificial intelligence projections are quoted exactly. Acemoglu estimates total factor productivity gains of no more than approximately 0.66 percent over ten years, and possibly below 0.53 percent, compared with forecasts of 1.5 to 3.4 percent annual gains. He also estimates that about 20 percent of tasks are exposed to AI and only about 23 percent of those can be profitably automated. Those figures come from the NBER working paper and the MIT version.

https://www.nber.org/papers/w32487

https://economics.mit.edu/sites/default/files/2024-04/The%20Simple%20Macroeconomics%20of%20AI.pdf

Tyler Cowen’s response describing the estimates as “outright wrong” appears here.

https://marginalrevolution.com/marginalrevolution/2024/04/the-simple-macroeconomics-of-ai.html

The closing Nobel banquet scene on December 10, 2024, together with Acemoglu’s remarks on behalf of the three laureates, comes from MIT.

https://shapingwork.mit.edu/news/daron-acemoglu-delivers-remarks-at-2024-nobel-banquet/

Daron Acemoglu and the Hero System of Explanation

September 1980. A boy of thirteen walks to school in Istanbul past men with rifles. The tanks came in the night. The radio plays military music. At the gate of the lycee a soldier looks him over and waves him through, and the boy, who is Armenian in a country that spent the century teaching its minorities to vanish into the mass, learns a thing about power that he will spend forty years turning into equations. By one account a teacher that year ordered him to stand and say his name, heard Daron, told him that was no Turkish name, and renamed him Suleyman on the spot, then told him to sit. The boy said nothing. The class said nothing. He has said since that the silence drove him out of the country.

Hold the scene, because Ernest Becker (1924-1974) would build everything from it. Becker argued that man is the animal who knows he will die and cannot bear the knowledge. Out of that unbearable fact he builds hero systems, cultural schemes that promise him a way to count for something that outlasts the body. Every society is a codified plan for heroism, a set of rules for earning the feeling that one’s life has a worth death cannot cancel. The terror runs in two channels. There is the terror of annihilation, the boot and the soldier and the name taken away. And there is the terror that even survival means nothing, that a man may live and die and leave no mark on the order of things, an accident in an indifferent world.

Acemoglu carries both terrors in their pure forms, and his life’s work is a single answer to them. The first terror has a face, the arbitrary force that can erase a boy, a people, a name. The second terror arrived later, with the data. He has said the thing many times, that the ten richest countries hold incomes forty, fifty, sixty times those of the poorest, and that there is nothing natural about such a gap in a connected world. Read that as an economist reads it and it is a research question. Read it as Becker reads it and it is the second terror speaking. A world where some men live long and others die poor for no reason is a meaningless world, an absurd one, and the absurdity is the death-fear wearing a different coat.

His hero system is the science of why nations fail, and it defeats both terrors at one stroke. Against the first, he names the killer. The thing that erases the boy and starves the nation has a name, extractive power, the narrow elite that hoards authority and smothers the new. To name the killer is to stop being its prey. Against the second, he makes the suffering legible. The gap is not random. It has a cause. It can be removed. And the man who finds the cause writes himself onto the one ledger that outlasts the flesh, the eternal record of knowledge, the citations that accumulate after the body is gone, the prize that fixes a name in the canon. Becker would say the corpus is the immortality project. The hundreds of papers are the bid for permanence. The Nobel is the canonization. The instrumental variable is the relic that proves the miracle happened.

Notice the shape of his core story, because it is a subtraction story and the subtraction is where the heroism lives. Poverty, in his account, is not a positive thing that needs explaining. Prosperity is the natural condition of free men, and poverty is what remains after something has been taken away, after the boot has pressed down. Misery minus the extractive hand equals growth. The diagnosis carries the cure inside it. This is the heroic posture in its oldest form, the man who stands over the body of a dead nation, names the poison, and by naming it promises the antidote. He is the pathologist of nations, and the autopsy is an act of hope.

A hero system feels like reality to the man inside it. His sacred words feel like plain description. They are not. They are the liturgy of one system among many, and the same word turns to a different metal in a rival’s mouth.

Take institutions, the holiest word in his vocabulary. For Acemoglu it means the rules that distribute power, the courts and franchises and property protections that keep any one hand from closing around the whole. Carry the word to a man in a glass tower in the Gulf, a deputy who manages a sovereign fund the size of a continent’s savings, and watch it change. He fingers a string of amber beads and speaks of institutions with respect, and he means the ruling family, the long stewardship, the order that has kept his people fed and safe while the republics around them burned. Inclusive, to him, is a word foreigners use before the rioting starts. The same syllables, a different god. Carry institutions further, to a young man who has burned his thesis and now writes manifestos, and the word goes rancid in his mouth. Institutions are the dead hand, the committee, the thing that exists to say no. For him the sacred act is to tear them down. Three men, one word, three hero systems, and each hears the other as a blasphemer.

Take creative destruction, the engine Acemoglu inherited from an earlier economist and treats as the breath of progress, the willingness to let the old firms die so the new can rise. Stand in the doorway of a workshop in the Andes where a man has cut the same cedar his father cut, and say the phrase to him. He does not have the English, but he knows the bulldozer, and he knows the dam upriver that the engineers called development and that drowned the field where his grandmother is buried. To him your creative destruction is a polite word for the thing that erases. The land is not a factor of production. It holds the dead. Now say the phrase to a Theravada monk who rises at four to sweep a courtyard he does not own. He smiles, because impermanence is the first truth he learned, and the rise and fall of firms is only the rise and fall of all things, dust returning to dust, and the error is not in the destroying but in the clinging, the belief that any arrangement of matter could be made to last. He would tell Acemoglu, gently, that the whole project rests on a wish that cannot be granted, the wish to make the world stay.

Two rivals deserve more than a passing turn, because they fight Acemoglu on his own ground and refuse to lose.

The first sits in Hefei, in a tower of black glass, the founder of a company that builds batteries for half the cars on earth. He wears a small enamel pin on his lapel and a watch he could not have dreamed of as a child eating thin congee in a village. He has read Why Nations Fail. He found it elegant and wrong. Across his desk an interviewer asks the question Acemoglu has spent a career answering, whether a country can grow rich without the broad franchise, and the founder laughs, not unkindly.

“You think we did this with elections,” he says. “We did this with thirty years of one direction. My workers gave their twenties to it. I gave mine. We lifted more people out of poverty than any democracy in history, faster than any democracy in history. Your professor says it will not last, that we will choke ourselves.” He turns his palm up. “Maybe. Ask me in fifty years. But he has been saying it for twenty and I am still here, and the bridge outside my window went up in eighteen months. How long for a bridge in his country?”

His hero system is national rejuvenation, the recovery of a civilization from a century of humiliation, and in it the sacred value is delivery, the visible proof that the people are rising. Democracy, to him, is the thing that talks while the bridge does not get built. He is not the villain of Acemoglu’s story. He is the protagonist of his own, and the two stories cannot both be the final word, which is why Acemoglu cannot stop arguing with him and answers, on the phone with Stockholm, that authoritarian regimes will have a harder time at sustained innovation. He says it carefully. He says it because the founder’s existence is the standing wound in his system, the case that will not resolve.

The second rival sits in a low building south of San Francisco, in a fleece vest, and runs money into companies that build the machines. He has the number memorized, the one Acemoglu published, that artificial intelligence might lift productivity by two-thirds of one percent across a decade. He treats the number as heresy, and his contempt is the contempt of one believer for another, because he too has an immortality project and it is larger than Acemoglu’s. To him the machine is not a tool to be aimed by institutions. It is the next form of mind, the thing that breaks the human limit, the door out of death itself. Against that, a professor’s coefficient is a man measuring the tide with a teaspoon.

“He’s modeling tasks,” the investor says, and he is almost laughing. “Tasks. You don’t model a phase change with a task list. He’s the guy in 1995 telling you the internet adds half a point to retail. He is going to be the most precisely wrong economist of the century, and he’ll have the standard errors to prove it.”

Here the sacred word is the number, and the two men worship it in opposite directions. For Acemoglu the number is the discipline that defeats the second terror. To refuse the loose talk and put a figure on the thing, with its confidence interval, is the heroic act, the way a man drags the chaos into the light and makes it answer to evidence. For the accelerationist the number is the cage, the small mind’s refusal of the infinite, the failure of nerve dressed as rigor. One man earns his immortality by measuring. The other earns his by transcending measurement. They cannot hear each other because each has built his defense against death out of the other’s blasphemy.

There is a third reading of the number that neither man holds, and it belongs to a Pentecostal preacher in Lagos who fills an arena on Sunday and lands at the private terminal on Monday. To him the question of why nations fail has an answer Acemoglu’s instrument can never reach. Nations fail under curses. They prosper under favor. The gap that Acemoglu calls institutional is, to the preacher, the visible shadow of an invisible war, and the cure is not a better franchise but a breaking of strongholds. He is not a fool. He has watched the institutional men come with their projects for fifty years and watched the poverty stay, and he has built, out of faith, a hero system that delivers what theirs delivers, the feeling that the suffering is not random and that a man can act against it. His god and Acemoglu’s god ask for different sacrifices. Both promise the same relief, the assurance that the death of the poor is not meaningless.

Does Acemoglu know his science is a hero system. In part. He is not a naive man. He describes a working life of rejection, hundreds of papers sent out and slaughtered, mistakes he still makes most days, and that is the talk of a man who knows his ledger is fallible. He writes that democracy is not a panacea, that introducing it can breed conflict, that the corridor of freedom is narrow and easily lost. He sees the trade-offs at the level of policy with a clear eye. The blindness sits lower, at the level of the frame, and it is the necessary blindness of his kind of hero. The man whose whole defense against terror is the conversion of suffering into a removable cause cannot afford to meet suffering that has no cause and no cure. He cannot rest in the meaningless even for a moment, because the meaningless is the enemy his entire system exists to defeat. Show him a misery with no institutional root and he must find the root or the world tilts back toward absurdity. This is what Becker called the lie at the heart of character, and it is not a flaw to be fixed. It is the price of being able to function at all.

Three coordinates, then, to fix the man.

The hero. He is the diagnostician, the pathologist of nations, the one who stands over the dead country and names the poison and writes the name on the record that outlives him. His heroism is the heroism of explanation. He defeats the soldier at the gate by giving the soldier a name and a cause, and he defeats the indifference of the universe by proving that the gap between the living and the dying is no accident. The boy who lost his name to a teacher grew into the man who gives every nation its true name.

The unnamed rival. He argues with the founder and the accelerationist because they fight him on the board he respects, the board of cause and consequence and growth. He cannot argue with the monk, and so he does not, because the monk denies the board. The monk says the forty-fold gap is samsara, that the cure is not a better instrument but the end of the craving that makes a man measure his life against another’s, that significance was never out there in the eternal record to be won. To take that seriously for one hour would dissolve the project. So it stays unnamed, the rival hero system that does not want what Acemoglu is selling, the one that would tell him the second terror is not a problem to be solved by explanation but a thing to be released.

The cost the ledger cannot price. He is the man of the number, and the number is honest within its borders, and the borders are the cost. The land where the grandmother is buried does not enter the model as land. It enters, if at all, as a coefficient on output, and the thing that made it worth dying for falls out of the equation the moment the equation is well specified. His system buys him the defeat of meaninglessness, and it pays for that victory in a coin it cannot see, the whole register of human worth that does not convert to growth, the meanings that show up nowhere in total factor productivity because they were never quantities. The ledger that prices everything cannot price what it cannot count, and a man who has staked his soul on the ledger will go on calling that uncounted remainder noise, because the alternative, that the remainder is the point, is the one terror his hero system was built to keep from him.

Notes

The sacred-word device runs on his liturgy: institutions, creative destruction, the number. Each refracts through several systems so the same syllables turn to different metal. That is the engine you asked for, and I kept it from going industrial by varying the scene lengths and letting two rivals talk back at length while others pass in a single beat.
Dialogue is invented for the composite archetypes, which is the honest way to do it, since attaching invented lines to a real named person would fail my front-page test. The founder and the investor are types, not real people. Acemoglu’s own lines are the documented short ones, “nothing natural” about the gap and “democracy is not a panacea” and the harder-time-at-innovation answer to Stockholm, all sourced in the earlier turns (Daily Sabah and the Nobel interview).
The Suleyman renaming opens the essay because it is the purest image of the first terror, annihilation by arbitrary power. I marked it inside the prose as “by one account,” since it rests on a single Turkish opposition source (politurco.com) and Acemoglu has not confirmed the dialogue. For a hero-system essay the psychological truth carries weight even where the forensic record is thin

The Great Delusion

If John J. Mearsheimer’s anthropology is right, the institutional economics of Nobel laureate Daron Acemoglu collapse into a fundamental misreading of what drives human societies.
Across his major works, including Why Nations Fail and The Narrow Corridor (both co-authored with James A. Robinson), Acemoglu argues that a society’s prosperity depends on whether its institutions are inclusive or extractive.
Inclusive institutions—which protect property rights, enforce contract law, and maintain open political competition—succeed because they allow individual, atomistic actors to innovate and pursue economic rewards through rational self-interest.
Mearsheimer’s framework strips away this institutional primacy, revealing that Acemoglu treats a secondary byproduct of culture as a primary engine.
First, Acemoglu argues that nations fall into poverty when elite groups design extractive institutions to enrich themselves at the expense of the public.
If Mearsheimer is right, these extractive systems are not institutional failures or bad choices made in a vacuum of political logic. They are the natural, defensive operation of tribal survival.
Mearsheimer notes that humans are tribal at their core and develop intense attachments to their specific group, prioritizing its defense and prosperity above all else. What Acemoglu calls an extractive elite is simply a dominant tribe using its machinery to ensure its own long-term survival, resource capture, and security in an uncertain environment. The group’s moral code is bound to its own members, making cooperation with outsiders secondary.
Second, the concept of the “narrow corridor” — the delicate balance where a strong state and a strong society check each other to preserve individual liberty — rests on a liberal baseline. Acemoglu assumes that individual liberty is a universal aspiration that can be sustained if the structural incentives are balanced correctly.
Mearsheimer’s anthropology counters that reason and abstract institutional design are the least important ways humans determine their preferences. The long human childhood ensures that an individual undergoes intense socialization within his immediate micro-society long before his critical faculties form. Liberty and individual rights are not an inherent baseline; they are specific values infused by a particular, historically contingent liberal culture. When a state attempts to implement inclusive rules in a region shaped by different tribal realities, the local value infusions override the new institutional setup.
Finally, Acemoglu’s recent work on technology, including Power and Progress (co-authored with Simon Johnson), tracks how elites control the narrative around automation and artificial intelligence to serve their own wealth rather than shared prosperity. He advocates for policy frameworks and democratic resilience to redirect technology for the common good.
Under Mearsheimer’s lens, this view misses the engine of conflict. Technology is not a neutral tool that a rational society can optimize through institutional engineering. It is an instrument of power deployed by competing groups. A tribe—whether an economic elite, an ideological movement, or a nation-state—will always use technological innovation to strengthen its internal cohesion and external leverage.
If Mearsheimer is right, Acemoglu’s inclusive institutions do not create prosperous individuals; a highly specific, cohesive cultural group creates inclusive institutions to serve its own collective survival strategy. The structural incentives Acemoglu designs are subordinate to the tribal attachments that dictate how men actually view right, wrong, and power.

‘A Big Misunderstanding’

If David Pinsof is right, the institutional and technological economics of Daron Acemoglu represent a sophisticated intellectual design to frame structural, zero-sum resource struggles as problems of institutional misdirection that academic experts must fix. Across books like Why Nations Fail and Power and Progress, Acemoglu argues that prosperity depends on whether a society develops inclusive institutions rather than extractive ones, and whether it directs technology to augment labor rather than simply automate it.
A Pinsofian analysis strips away this framework. Extractive institutions—where a narrow elite uses the coercive apparatus of the state to enrich itself at the expense of the public—do not exist because those elites suffer from an administrative brain-fart or misunderstand how to maximize GDP. They establish these systems because doing so is a highly rational, self-serving strategy to secure wealth, status, and control over state power. The elites understand their immediate incentives perfectly; they are locked in a high-stakes competition and use the state as a weapon to dominate their rivals.
This logic applies directly to Acemoglu’s research on technology and artificial intelligence. In papers like Building Pro-Worker Artificial Intelligence and his book Power and Progress, he argues that corporate leaders are making a mistake by over-focusing on automation, which cuts wages and worsens inequality. He suggests that if society can shift its vision and implement better policy designs, technology can build shared prosperity.
If Pinsof speaks the truth, corporate executives and capital owners do not automate because they fell victim to a cognitive bias or misunderstood the macroeconomic value of human labor. They automate because it maximizes profits, enhances their market leverage, and deprives competing factions of resources. They are rational animals responding to clear market incentives.
By framing these deep, Darwinian conflicts over power and technology as misguided institutional choices, Acemoglu creates a high-status mission statement for the academic class. It positions the political economist as the necessary technician who can redesign the state, nudge the market, and save the workforce. This narrative provides university circles and global institutions like the World Bank with a platform to critique elites while claiming immense moral and intellectual superiority over the unguided market.
Acemoglu did not discover a fixable misunderstanding in the operations of capital and power. He executed an effective academic strategy, using rigorous data to climb to the peak of his field and secure a Nobel Prize. His theories map the hole global development is stuck in, while ensuring his own high-status position at the top of the cultural marketplace.

Daron Acemoglu Through Bourdieu’s Field Theory

Picture the seminar room at MIT on an ordinary Tuesday. A visitor stands at the front with his slides. The room holds the usual order, senior men near the center, students along the wall, coffee going cold. Somewhere in the middle sits Daron Acemoglu, and the visitor knows, before he begins, that the hard question will come from there. Simon Johnson, who has watched it for thirty years, calls him equal-opportunity tough, as quick to cut his own work as anyone else’s. The question lands. The room registers who asked it and how the speaker answers. No money changes hands. Something else does.

Pierre Bourdieu (1930-2002) gave us the tools to name that something. He treats a discipline as a field, a structured space of positions arranged around stakes that the players agree are worth pursuing. The agreement comes first and runs deepest. Bourdieu called it illusio, the shared belief that the game is worth playing, and without it the seminar room is a few people with slides. Inside the field the players compete for a particular kind of capital, the recognition of peers, which Bourdieu named symbolic or scientific capital, and they compete by a principle of vision and division, a sense of what counts as a real problem and a valid answer. Acemoglu is close to a model case of how a man wins such a field, what he must pay to win it, and what the victory then defends.

Start with the field’s central quarrel, because his whole position takes its shape from it. Modern economics has long pulled between poles. At one pole sit the pure theorists, who prize the elegant model and treat the world as an illustration. At another sit the empiricists of the credibility revolution, who prize clean identification and distrust grand stories. The legitimate principle of vision is itself the prize, since whoever defines competent work defines who is competent. Acemoglu refuses both pure poles and stakes out the ground between them. He marries formal models to deep history and claims the theorist’s rigor and the empiricist’s discipline at once. That straddle is his position. It lets him bank capital from both camps while owing full allegiance to neither, and it explains why he can be read in a graduate theory course and in an airport bookshop in the same week.

A man arrives at such a position by a route, and Bourdieu would read the route as habitus, the durable set of dispositions a life lays down. Acemoglu came from the periphery to the center. He grew up Armenian in Istanbul, a minority inside a state built to absorb minorities, in the years a military coup put soldiers at his school gate. He learned in French at an elite lycée, took his economics at York and the London School of Economics, and crossed to MIT at twenty-five knowing the technical language cold. The outsider who masters the dominant code often brings questions the insiders had set aside. Acemoglu brought institutions, history, and power, the matter that postwar economics had pushed to its margins, and he carried them into the center in the field’s own hard currency, the model and the regression. He did not ask the field to change its standards for him. He met the standards and then aimed them at his own questions. That is the surest way a challenger turns heterodoxy into something the orthodox must answer.

The capital he accumulated can be counted, because the field keeps a public scoreboard. Research Papers in Economics named him the most cited economist of the decade to 2015. The Open Syllabus Project puts him third among authors assigned in economics courses, behind two textbook writers. Citations are the visible coin of scientific capital, and few have held more of it. Bourdieu drew a further line that fits Acemoglu with unusual exactness. A scientific field circulates two species of capital. One is the pure prestige of discovery, the recognition a man earns for being first and right. The other is temporal, the control of positions, journals, students, and money, the power to staff the field and to guard its gates. Most careers tilt toward one or the other. Acemoglu built both at a rate that sets him apart. He has mentored more than sixty doctoral students, sits inside the National Bureau of Economic Research, co-directs a center on inequality and work at MIT, and holds an Institute Professorship, the highest rank his university grants. From 2011 to 2015 he edited Econometrica, the journal that consecrates technical rigor in the discipline. Hold that image. For four years the man who fused theory and history sat at the gate that decides what the field will certify as technically sound. He was prophet and priest at once, the rare holder of both the capital of discovery and the capital of the gatekeeper.

The field marks its winners with rites, and Bourdieu treats consecration as the field’s central act, the moment it names a man great and, by naming him, helps make him so. Acemoglu has collected the rites in order. The John Bates Clark Medal in 2005, given to the leading American economist under forty. The named chairs. The Institute Professorship in 2019. Then in 2024 the supreme rite, the Nobel Memorial Prize, shared with Johnson and James Robinson. Bourdieu would press one point here that the prizes themselves obscure. Consecration works through misrecognition. The award appears to recognize a merit that sits there waiting, fully formed, when in truth the award helps create the value it claims to find. The Nobel does not only measure Acemoglu’s standing. It raises it, and it raises the standing of the questions he chose, so that institutions and history now look like the natural center of the discipline rather than the margin he carried them in from.

His signature tool shows the same logic at work. The settler-mortality instrument, the heart of the 2001 paper “The Colonial Origins of Comparative Development,” is a piece of methodological capital before it is a finding. An instrumental variable is a claim of rigor, a way of saying this result is identified and causal, not a mere correlation a critic can wave away. The instrument turns a sweeping historical argument into a technical object, and a technical object can be defended in the restricted arena where peers judge peers. Rivals face a choice the instrument forces on them. They accept it, and the causal claim stands, or they attack it, and in attacking it they fight on the field’s own ground of technique. Either way Acemoglu has set the terms.

This is why the long quarrel with David Albouy reads, in Bourdieu’s terms, as a struggle over the rules of the game rather than a dispute about Africa. Albouy went at the instrument where it lived, in the American Economic Review, the autonomous heart of the field. He found that 36 of the 64 countries carried mortality rates borrowed from other places, often on conflicting evidence, and that the authors had blended rates drawn from laborers, from bishops, and from soldiers dying on campaign, in the direction that helped the result. Clean the data, he argued, and the link between mortality and expropriation loses its firmness, the estimates turning unreliable. Acemoglu, Johnson, and Robinson replied at length and conceded nothing, defending each contested country. Read for the stake, the fight is about who holds the authority to say what counts as a robust result, what the field will certify and what it will throw back. The closer a result sits to the consecrated center, the more the contest over it becomes a contest over the field’s nomos, its sense of competent practice.

Andrew Gelman’s charge sharpens the same point from a different position. Gelman is a statistician, which places him at the edge of the economics field rather than inside it, and from that edge he has argued for years that the economics literature does not correct itself. The morning after the prize he wrote that an economist had told him over the course of the day that many in the field carry real doubts about the settler-mortality study. In Bourdieu’s vocabulary, Gelman names the field’s doxa, the undiscussed belief that protects a consecrated object. The doxa is the conviction that the field weeds out its errors, and the conviction grows strongest around the results the field has most honored, because the capital tied up in those results is largest. A Nobel-crowned paper sits at the sacred center, and the center is the hardest place to revise. Gelman can say this with little cost to himself, since he holds little of the specific capital that the saying might endanger. A young economist hoping for tenure holds a great deal, and the difference in their freedom to speak is the difference Bourdieu spent a career mapping.

Acemoglu also plays a second game on a second board, and the two boards pull against each other for almost everyone except him. Bourdieu split the field of cultural production into a restricted pole, where men produce for other producers and win slow prestige from peers, and a large-scale pole, where they produce for the wide public and win sales and fame. The economist who chases the public usually pays at the seminar table, his standing among peers thinning as his book climbs the lists. Why Nations Fail, written with Robinson and stacked by the registers in airport shops, is large-scale production, capital won from readers and ministers and the front page. The reply to Albouy is restricted production, written for the few hundred people who can referee it. Acemoglu holds both at full strength, the bestseller and the editorship, the public oracle and the technical gatekeeper, and that double holding is the rarest thing in his portfolio.

His turn to artificial intelligence shows him using the boards against each other on purpose. In “The Simple Macroeconomics of AI” he takes the autonomous pole’s weapons, a formal task-based model and a single hard number, and aims them at the heteronomous noise of the moment. Against the forecasts from McKinsey and Goldman Sachs of yearly growth in the percents, he computes that the gain to total factor productivity comes to no more than about two-thirds of one percent across a decade, perhaps less. The move asserts the field’s specific authority, the right of the credentialed economist to say what counts as a credible economic claim, over the consultancy and the bank whose claims trade on hype. Tyler Cowen called parts of the argument outright wrong and bet the other way, and that exchange stays inside the field, a dispute between two holders of standing over a position-taking, which keeps the contest autonomous and keeps the stake intact.

Bourdieu would end on the man’s own testimony, because it reveals the habitus better than any prize. Acemoglu describes a working life of rejection, hundreds of papers sent to anonymous referees who slaughtered them, and mistakes he still makes, by his count, most days. A man without the feel for the game reads that record as failure. A man who has it reads the slaughter as the price of play and keeps submitting, because he believes the stakes are worth the cuts. That belief is the illusio in its purest form. The field made him, drilling its technique into the boy from the periphery. He then remade part of the field, dragging institutions and power from the margin to the center and winning the rites that fixed them there. The lesson Bourdieu leaves is the one the seminar room teaches every Tuesday. The heretic who wins becomes the establishment, and his consecrated results become the new doxa, and somewhere along the wall sits the next challenger, learning the code, waiting to ask the question the room hopes no one will ask.

On Oct. 17, 2024, Andrew Gelman wrote:

I was talking with an economist today about the recent prize given to the authors of the very influential 2001 article, The Colonial Origins of Comparative Development: An Empirical Investigation. According to my colleague, many economists have issues with that paper, with issues regarding data quality, the weakness of the instrument, and problems of selection bias in the analysis. The concern seems to be that those data could be used to show just about anything. Which, as usual, does not mean that their theories are wrong, just that their data are consistent with other theories.

I’ve never looked into this particular example, and a search of the blog turned up only this comment, so I’ll just pass along some references that my colleague sent to me:

Daron Acemoglu, Simon Johnson, and James Robinson (2001), The colonial origins of comparative development: An empirical investigation

David Y. Albouy (2012), The Colonial Origins of Comparative Development: An Empirical Investigation: Comment

Morgan Kelly (2019), The Standard Errors of Persistence

This recent post from Alex Tabarrok gives some sense of the importance and ideological dimensions of the work under discussion.

Some people love this work, some people don’t

From a sociology-of-science perspective, it’s interesting how this work is viewed differently in different corners of economics. As discussed by Tabarrok, “The Colonial Origins of Comparative Development” has had a huge influence within and outside the field, and it generally appears to be viewed very positively. But researchers who focus on methodology and replication don’t trust it. I wonder whether some of the popularity of that paper and subsequent work in that area is that it has something to offer to both the right and the left, unlike a lot of work in macroeconomics which will push in just one direction.

On Oct. 1, 2010, Andrew Gelman wrote:

Robert Neumann writes:

in the JEP 24(3), page18, Daron Acemoglu states:

Why Development Economics Needs Theory

There is no general agreement on how much we should rely on economic theory in motivating empirical work and whether we should try to formulate and estimate “structural parameters.” I (Acemoglu) argue that the answer is largely “yes” because otherwise econometric estimates would lack external validity, in which case they can neither inform us about whether a particular model or theory is a useful approximation to reality, nor would they be useful in providing us guidance on what the effects of similar shocks and policies would be in different circumstances or if implemented in different scales. I therefore define “structural parameters” as those that provide external validity and would thus be useful in testing theories or in policy analysis beyond the specific environment and sample from which they are derived. External validity becomes a particularly challenging task in the presence of general equilibrium and political economy considerations, and a major role of economic theory is in helping us overcome these problems or at the very least alerting us to their importance.

Leaving aside the equilibrium debate, what do you think of his remark that the external validity of estimates refers to an underlying model. Isn’t it the other way around?

My reply: This reminds me a lot of Heckman’s argument of why randomized experiments are not a gold standard. I see the point but, on the other hand, as Don Green and others have noted, observational studies have external validity problems too! Whether or not a model is motivated by economic theory, you’ll have to make assumptions to generalize your inferences beyond the population under study.

When Acemoglu writes, ” I therefore define ‘structural parameters’ as those that provide external validity,” I take him to be making the point that Bois, Jiang, and I did in our toxicology article from 1996: When a parameter has a generalizable meaning (in our context, a parameter that is “physiological” rather than merely “phenomenological,” you can more usefully incorporate it in a hierarchical model. We used statistical language and Acemoglu is using econometric language but it’s the same idea, I think, and a point worth making in as many languages as it takes.

I don’t know that I completely agree with Acemoglu about “theory,” however. Theory is great—and we had it in abundance in our toxicology analysis—but I’d think you could have generalizable parameters without formal theory, if you’re careful enough to define what you’re measuring.

Notes

The Bourdieu apparatus consists of field, illusio, habitus, the two forms of scientific capital (pure versus temporal), the legitimate principle of vision and division, consecration and misrecognition, doxa, nomos, and the restricted versus large-scale poles of production.

Daron Acemoglu served as Editor of Econometrica from 2011 to 2015. He was Editor. That is the strongest example of institutional capital in the essay and supports the image of someone who “sat at the gate.” The principal sources are the Wikipedia biography and the Econometric Society’s editorial announcement.

https://en.wikipedia.org/wiki/Daron_Acemoglu

https://www.econometricsociety.org/society/news/New-Econometrica-Editor-and-Co-Editors-announced-2015-02-26.html

The remaining institutional positions, including supervision of more than sixty Ph.D. students, his National Bureau of Economic Research affiliation, co-directorship of the Stone Center, and appointment as an MIT Institute Professor, come from the MIT faculty page together with the Wikipedia entry.

https://economics.mit.edu/people/faculty/daron-acemoglu

The seminar-room opening is a constructed scene. The underlying disposition is documented through Simon Johnson’s description of Acemoglu as “equal-opportunity tough” and the portrait of the scholar who asks the question every speaker dreads.

https://www.institutionalinvestor.com/article/2bswrc9snorom07uqcmps

The cold coffee, seating arrangement, and Tuesday setting are simply atmospheric details that I supplied as ordinary features of an economics seminar.

The quantitative facts are exact. The RePEc ranking as the most-cited economist during the decade ending in 2015 and the Open Syllabus ranking of third in economics both come from the Wikipedia entry.

The Albouy critique, including the reduction from sixty-four to thirty-six countries, the mixing of laborers, bishops, and soldiers, and the disappearance of robustness after cleaning the data, comes from his American Economic Review comment.

https://www.aeaweb.org/articles?id=10.1257%2Faer.102.6.3059

https://statmodeling.stat.columbia.edu/2024/10/17/controversy-over-recently-honored-claims-in-the-paper-the-colonial-origins-of-comparative-development/

The artificial intelligence estimates and Tyler Cowen’s response are sourced as in the biography, through the NBER working paper and Marginal Revolution.

https://www.nber.org/papers/w32487

https://marginalrevolution.com/marginalrevolution/2024/04/the-simple-macroeconomics-of-ai.html

The claim that consecration “helps create the value it names” is Bourdieu’s theoretical argument. It is not a factual assertion that Acemoglu’s Nobel Prize was undeserved. I wrote the passage so that it remains an application of Bourdieu’s theory rather than a claim about the legitimacy of the award.

Daron Acemoglu and the Convenience of Institutions

Daron Acemoglu made part of his name by exposing convenient beliefs. He tells you that the comfortable explanations for why poor countries stay poor, that they sit in the wrong latitudes, that their cultures lack the work ethic or the trust or the spark, are evasions that serve the people who repeat them. The geography story lets the rich world off the hook. The culture story blames the victim. Behind both, he argues, stands a refusal to look at power, because looking at power is the thing that costs. He is, in this mode, a debunker, a man who reads a belief by asking whom it spares and whom it indicts.

Stephen Turner (b. 1951) built a body of work around the move Acemoglu performs and around the question Acemoglu does not turn on himself. Turner studies expertise and the social life of knowledge, the patronage that funds it, the jurisdictions that experts defend, and the beliefs that persist less because the evidence compels them than because they pay. A convenient belief, in this reading, is one that does work for the people who hold it. It secures a position, sustains a demand, flatters an audience, or keeps a check arriving. Turner’s discipline carries a warning that separates it from cheap suspicion, and the warning is the whole point. Convenient is not the same as false. A belief can be useful to its holder and also true, and the frame does not settle which. It asks a narrower thing. It asks what the belief does, and how much of its grip it owes to that work rather than to its warrant.

Turn the question on the institutions thesis, the claim that the rules distributing power are the cause of why nations grow rich or stay poor. The claim has constituencies, and each finds it convenient for its own reasons.

Start with the profession that produced it. The grand question of civilizational wealth had long belonged to no one in particular, claimed in pieces by historians, geographers, anthropologists, and a scatter of economists who treated it as too large for a model. Acemoglu’s answer pulls the question inside economics and makes it answerable by the tools economists own, the formal model and the identified regression. The settler-mortality instrument is the device that does the pulling, because it turns a sweeping historical claim into a thing that looks like the discipline’s own product, defensible by the discipline’s own standards. Turner would note the convenience without sneering at it. A belief that expands the expert’s domain is the belief the expert has reason to find persuasive. The institutions thesis is convenient for economics because it keeps the prize question at home, and it rewards the methods the profession already trains its young to use.

Move to the reader. Why Nations Fail sold in airport bookshops, and the books that sell in airport bookshops tell the buyer something he is glad to hear. The buyer is, on the whole, educated, Western, and democratic. The inclusive-extractive division hands him a flattering map. His own society is rich because it built good rules, distributed power, opened the doors to the newcomer who unseats the incumbent. The poor world is poor because its elites closed those doors. The story locates the failure in the failed and the credit in the successful, and it does this without dwelling long on the plantation, the gunboat, the extracted ore, or the plain luck of sitting on coal. A man at the departure gate can read it and feel that the world is, at bottom, just. Turner’s frame does not call that story false. It notes that a story this comforting to the people with the disposable income to buy hardcovers has reasons to spread that run alongside its evidence.

Move to the apparatus that lives off the thesis. If institutions cause prosperity, then building institutions is a product, and there are buyers. The development banks, the donor agencies, the reform consultants, the governance indices, all of them gain a mission and a fee from the belief that the right rules, properly installed and monitored, deliver growth. Turner has written for years on the patronage that shapes what gets believed, the way funding binds a body of knowledge to the system that funds it. The institutions thesis is convenient for the institution-building trade in the most direct sense. It is the thesis that justifies the budget.

Move, last, to the man. The belief is the ground his standing rests on, and the cost of giving it up is the corpus. Watch what happens when the ground is tested. David Albouy went at the settler-mortality instrument and found that more than half the countries in the original sample carried mortality rates borrowed from elsewhere, and that the rates mixed laborers, bishops, and soldiers dying on campaign in the direction that helped the result. Clean the data, he argued, and the finding loses its firmness. The convenient response to such a challenge is to concede nothing, to defend each contested country, to treat the instrument as sound and the critic as mistaken, and that is the response the authors gave. Andrew Gelman, watching from the edge of the field, has made the observation that fits Turner’s frame exactly. The economics literature, he says, does not correct itself. Turner would supply the reason. Correction is costly to the people whose position rests on the uncorrected result, and a belief that is expensive to abandon tends not to be abandoned, whatever the data say. The persistence is the thing to explain, and convenience explains a part of it that the evidence does not.

China is where the convenience shows, because China is the counterexample the thesis can least afford. A country grew at a furious rate for decades under rules no one calls inclusive, and the thesis predicts this should not last. Pressed on it, Acemoglu answers that concentrated power will, in time, choke the innovation that long prosperity needs. He has given that answer for twenty years and the growth has gone on. Note what the answer does. It defends the master belief on a horizon that never quite arrives, so that no present fact can refute it and every future stumble can confirm it. Turner would not say the prediction is wrong. He would say its grip on the believer owes more to its necessity for the framework than to anything now observable, and that a belief held because the alternative would unmake the system is a convenient belief by definition.

The artificial intelligence work looks, at first, like the exception, because the belief there is inconvenient for powerful people. Acemoglu put a number on it. He computed that AI might lift productivity by no more than two-thirds of one percent across a decade, against the forecasts from McKinsey and Goldman Sachs of yearly gains in the percents. That number cost him friends in the technology trade and earned him the contempt of the men whose valuations depend on the rapture they expect. So whose convenience does it serve. It serves his, and it serves his profession’s. It confirms his prior thesis, that technology delivers shared gains only when institutions aim it, so the new phenomenon enters the world already explained by the old framework and demands no revision of it. And it reasserts the credentialed economist’s authority over the question of what the economy will do, a question the consultancies and the venture funds had been answering without him. Turner’s sociology of expertise reads a move like this with care. When rival claim-makers crowd a discipline’s territory, the belief that restores the discipline’s authority is the belief the discipline finds convenient to hold. The honest extension of the frame cuts the other way too. The accelerationist’s optimism is far more convenient for the accelerationist, whose book depends on it, than Acemoglu’s caution is for Acemoglu. Convenience saturates the whole quarrel. The frame does not crown a winner. It denies either side the claim to be reasoning from evidence alone.

How much of this does Acemoglu see. At one level, all of it, because the reading of belief by interest is his own instrument. His account of why elites block reforms that would enrich them is a convenient-beliefs account in everything but the name. The elite holds the belief that the existing order is natural and just because the belief guards the elite’s position, and Acemoglu sees through it with a cold eye. His testimony about his own work shows real humility at the level of particular results, the hundreds of rejected papers, the daily mistakes he admits to making. The suspicion stops one level up. The master belief, that the misery of nations is institutionally caused and therefore institutionally removable, is the belief he cannot turn the instrument on, and Turner’s frame predicts the exemption. That belief is the one that makes him necessary. A world where some suffering has no removable institutional cause is a world with less demand for the man who removes institutional causes. The conviction that the gap can be closed sustains the value of the closer. This is the deepest convenience in the system, and it is invisible from inside it, because to the man who holds it the conviction does not feel convenient. It feels like the plain truth about a fixable world.

None of which shows the thesis to be wrong. Power may indeed be the thing the comfortable explanations evade, and Acemoglu may have his hand on the real cause while his critics fuss over the data. Turner’s frame leaves that question open and was never built to close it. What it establishes is smaller and harder to wave away. The thesis is held, by the profession that owns it, the donor that funds it, the reader that buys it, and the man whose name it carries, for reasons that include its convenience to each of them, and the share of its grip that convenience accounts for has never been measured by any instrument and never will be, because convenience is the one variable the people inside a belief are least able to see in themselves. The man who taught the world to ask whom a belief serves is owed the courtesy of the same question, and the answer, in his case, is the one his own method would expect. It serves him. Whether it is also true is a separate matter, and the two should not be mistaken for each other, which is the error the convenient belief exists to encourage.

Posted in Economics | Comments Off on Nobel Prize Winning Economist Daron Acemoglu

Arturo Escobar – The Engineer Who Doubted Development

In 1981 a young Colombian with a master’s degree from Cornell University took a desk inside the National Planning Department in Bogotá. He had the training for the job. He had studied chemical engineering in Cali, spent a year in a biochemistry program at the medical school there, then crossed to the United States and learned food science and international nutrition. Now he sat in the food and nutrition planning units of the Colombian state, helping design programs for the rural poor. The office ran on a faith he had shared since boyhood: that hunger was a technical problem, and that trained men with the right data could solve it. The work produced surveys, target populations, intake tables, projected yields. It turned river towns and mountain hamlets into numbers, and the numbers into policy.

Something in the procedure caught at him. The categories arrived before the people did. A village became a deficit to be closed, a caloric gap, a case for intervention. The planners spoke of the poor with care and counted them with precision, and the counting decided in advance what the poor were allowed to be: backward, lacking, waiting for the modern world to reach them. He had come to fix the problem. He began to suspect that the apparatus he served helped manufacture the problem it claimed to fix.

That suspicion became a career. Arturo Escobar (b. November 20, 1951) left the planning office, went to Berkeley, and spent the next four decades arguing that development, the great post-war project to remake poor nations in the image of rich ones, was less a solution to poverty than a way of seeing that produced poverty as an object to be managed. He became the most cited figure in what came to be called post-development theory, a professor at the University of North Carolina, a fieldworker among Black communities on Colombia’s Pacific coast, and a theorist of what he calls the pluriverse, a world with room for many worlds. To his admirers he gave language to people the development machine had silenced. To his critics he romanticized poverty and mistook a refusal to measure for a kind of wisdom.

He was born in Manizales, a city built along a knife-edge ridge in the central Andes, in the heart of Colombia’s coffee country. The settlers who founded it had come south from Antioquia, men with a reputation for work, thrift, and Catholic seriousness, and they raised their houses on slopes so steep the streets seemed to fall away beneath them. Fog moved through the city most mornings. The land shook now and then. The coffee economy gave Manizales its money and its anxieties, a provincial capital looking outward toward Bogotá and beyond it toward the United States, where the future seemed to be kept.

A bright boy from such a place took the path that led up and out, and for a bright boy with a head for figures that path ran through engineering. Escobar enrolled at the Universidad del Valle in Cali and earned his degree in chemical engineering in 1975. He stayed for a year of graduate biochemistry at the university’s medical school, then won his way to Cornell, where he completed a master’s in food science and international nutrition in 1978. He had built himself, step by step, into the kind of expert the Third World was supposed to need. He spoke the language of inputs and outputs, of protein deficiency and crop yield. He believed in it.

The planning office cracked that belief. He had gone in to feed people and found himself instead inside a vast operation of classification. The hungry man became a data point in a national survey, his life rewritten in the grammar of the state. Escobar started to read outside his field, reaching for anyone who could explain what he had seen. He found Michel Foucault.

He read Foucault the way a convert reads scripture, all at once and against everything he had been taught. Here was a thinker who treated knowledge as power, who showed how the modern world built whole categories of human beings, the madman, the criminal, the patient, by the act of studying and naming them. Escobar saw his planning office in those pages. The expert did not simply describe the poor. The expert called the poor into existence as a thing to be governed. In 1984, still a graduate student, he published an essay in the journal Alternatives titled “Discourse and Power in Development,” arguing that Foucault’s tools fit the Third World as well as they fit the asylum and the prison. The essay carried the seed of everything he wrote afterward.

He took his doctorate at the University of California, Berkeley, in December 1987, in an interdisciplinary program with a name that suited him, Development Philosophy, Policy and Planning. His dissertation bore the title Power and Visibility: The Invention and Management of Development in the Third World. The argument was already whole. The phrase “the Third World,” he wrote, named no natural fact. It named an invention, assembled after the Second World War by economists, statesmen, foundations, and aid agencies who looked at most of Asia, Africa, and Latin America and saw a single condition, underdevelopment, that their expertise alone could cure. The label came first. The interventions followed. And the interventions, more often than they admitted, deepened the dependence they promised to end.

Berkeley in the early eighties handed him the rest of his equipment. He read the poststructuralists and the feminists, the dependency theorists who traced Latin America’s poverty to its place in a world economy run from elsewhere, and the political economists who argued about land and class. He took less from the quarrels over ownership than from the prior question of how a society learns to see itself as poor in the first place. He taught at Santa Cruz, then at Smith College, then at the University of Massachusetts Amherst, carrying the argument into seminar rooms, before settling at Chapel Hill, where he would remain until his retirement.

The book that made his name came in 1995. Encountering Development: The Making and Unmaking of the Third World took the dissertation’s claim and pressed it across the whole field of international aid. Development, Escobar argued, arrived in the poor nations as something close to cultural imperialism, an offer that came wrapped in benevolence and that the poor had little means of refusing without seeming to refuse progress itself. The development institutions produced their own truths, the underdeveloped and the traditional and the modern, and those truths organized how millions of people came to understand their land, their work, their food, their forests, and their place in history. Experts claimed a knowledge that crossed every border. Local knowledge they filed under superstition. The book won the 1996 best-book prize of the New England Council of Latin American Studies and went into translation, and a generation of younger scholars read it as permission to stop asking how to do development better and start asking whether to do it at all.

Escobar found his answer to that question not in a library but on a river. Through the 1990s he gave eighteen months, from 1993 to 1994, and a string of summers after, to fieldwork on Colombia’s Pacific coast, a region of rainforest and mangrove and Black river towns that the rest of the country had long treated as a lethargic and forgotten edge. He went as the partner of a movement rather than the student of a tribe. The Proceso de Comunidades Negras, the Process of Black Communities, had formed to defend the rights of Afro-Colombian people to the land their ancestors had worked since slavery. Escobar wrote alongside its leaders, Libia Grueso and Carlos Rosero, and the work changed him again.

What he learned there became the book Territories of Difference (2008). For the people of the Pacific, land was not a property line or a column in a ledger. It was the ground of memory, kinship, ritual, and survival, the place where a particular people knew how to live. The threat to it came from logging crews, gold miners, oil palm plantations, and the engineers of progress, and behind them, as the decade turned violent, from armed men who cleared the rivers by force. One of his interlocutors told him to listen for the drumming of a place held by capital and still resisting it. Escobar took the phrase seriously. He argued that the movement was not only defending a homeland but composing an alternative, a way of organizing economy, democracy, and the care of a landscape that owed nothing to the planning office in Bogotá.

From the rivers he drew the idea that carried his late work. The quarrels over a dam or a mine, he came to think, ran deeper than a fight over resources or a clash of interests. They were collisions between worlds. Modern thought assumes one nature, a single objective world of matter that sits apart from human society and waits to be used. Many of the communities Escobar knew lived inside a different reality, a relational world where rivers, forests, animals, the dead, and the spirits made one another up through their dealings, where a person and a place belonged to each other. To open a mine in such a world did more than scar a hillside. It tore the fabric that held a people and their land and their gods together. He called this study political ontology, the politics of what counts as real.

The argument reached its largest statement in Designs for the Pluriverse (2018). Escobar wrote it as a man watching a civilization run out of road. Climate breakdown, the collapse of species, widening inequality, the hardening of politics, all of it, he argued, came from the same source, a way of life that mistook itself for the only possible one and could imagine no future but more of the same. Reform stayed trapped inside the assumptions it meant to fix. He proposed instead the pluriverse, a world with room for many worlds, where indigenous communities and farmers’ cooperatives and feminist collectives and a thousand local experiments might each hold to their own way of living without bowing to a single model of growth. He drew the vision in part from Andean philosophies of buen vivir, the good life understood as balance among people and with the earth rather than as the steady rise of a number. Diversity, in his telling, became the organizing principle of social life, the point and not the obstacle.

He turned the same suspicion on the friendliest face of modern environmentalism. Sustainable development and the green economy, he argued, often smuggled the market back in through the side door, pricing carbon and biodiversity and the services of an ecosystem as if a forest were a portfolio. That preserved the old faith in growth and called it green. Sustainability, in his account, asked for something harder, a move past growth as the measure of a good life and toward smaller, local circuits of production and self-rule that lived within what a place could bear.

The objections came, and Escobar’s own discipline raised some of the sharpest. Economists pointed to East Asia, where market-led development pulled hundreds of millions of people out of extreme poverty within a single generation, and asked what the man who romanticized the village had to say to a mother whose child survived because of a vaccine, a road, a clinic, a harvest larger than her grandmother’s. To reject universal standards, others argued, left no way to compare one society’s fortunes with another’s, and no footing from which to build a national policy at all. Anthropologists who admired his care still warned that his portraits of Black and indigenous communities could smooth over the quarrels inside them, the hierarchies, the men who spoke for women, the interests that did not align. And critics of every stripe pressed the practical question. Pandemics, financial panics, a warming atmosphere, these cross every border and answer to no village council. Local autonomy alone might not meet them.

Escobar and his defenders answered that post-development never opposed change, medicine, or invention. It opposed the single path laid down from above, the model that arrives certain of itself and treats every other way of knowing as a stage to be outgrown. The aim was to widen the range of possible futures rather than to prescribe one for all mankind.

He retired from Chapel Hill in 2018 with the title of Kenan Distinguished Professor of Anthropology Emeritus, though retirement for him meant only a change of address. He kept his ties to doctoral programs at the Universidad de Caldas in his native Manizales and the Universidad del Valle in Cali, the city where he had once trained as an engineer. In 2021 the American Academy of Arts and Sciences elected him a member, a recognition that his arguments had reshaped not one field but several, anthropology and political ecology and design and the decolonial thought that traces the long afterlife of empire in the categories of knowledge. He went on writing, much of it now in collaboration, on relationality and on what he calls autonomous design, the effort to let communities shape their tools and institutions to their own values rather than receive them ready-made from states and markets.

The engineer who once counted the hungry for the Colombian state spent his life arguing that the count was never neutral, that to name a people underdeveloped was already to begin governing them. Whether he was right, whether modernity is the destiny of the species or one road among many that happened to be paved first, remains the open question his work leaves on the table. Few anthropologists of his time forced more people to ask it.

The Great Delusion

If John J. Mearsheimer’s anthropology is right, the political ecology and post-development theory of Colombian-American anthropologist Arturo Escobar confirms how tribes resist universalist systems, even as Escobar’s own utopian conclusions fall apart.
Escobar is famous for Encountering Development: The Making and Unmaking of the Third World and his later work on the “pluriverse” — the idea that the world is not a single universe, but a collection of many distinct, interconnected worlds. He documents how Western “development” functions as a totalizing, imperial project that attempts to convert the entire planet into a singular, capitalist, liberal marketplace, destroying the distinct lifeworlds of Afro-Colombian, indigenous, and peasant communities in the process.
Mearsheimer’s framework in The Great Delusion explains the exact engine behind the tragedy Escobar chronicles. Mearsheimer argues that political liberalism has an inherent crusading impulse. Because liberalism treats individual human rights as universal, liberal states feel a powerful moral obligation to intervene globally, exporting their political and economic models everywhere.
Escobar’s entire critique of the post-WWII “development” apparatus is a description of this exact liberal delusion in action. The international planners, economists, and bureaucrats Escobar critiques were motivated by the belief that every society on Earth wants, or should want, the same individualistic, technocratic lifestyle.
Furthermore, Escobar’s description of indigenous and Afro-descendant resistance directly validates Mearsheimer’s view that humans are tribal at their core. Escobar shows that when subaltern communities are threatened by development projects, they do not respond as atomistic, rational economic actors looking to maximize personal wealth. They organize collectively, using their ancestral territories, traditional languages, and shared histories to defend their group cohesion. The long human childhood inside these communities ensures an intense value infusion that ties the individual permanently to the survival of the collective. They fight because the universalist engine of development threatens the very existence of their specific tribe.
However, where the two thinkers diverge completely is on the future of the “pluriverse.” Escobar envisions a radical, emancipatory politics where these diverse worlds can coexist in a non-hierarchical, cooperative global network. He calls for a transition toward a post-capitalist, post-statist world based on mutual recognition and care between different cultures and the Earth.
If Mearsheimer is right, this pluriverse is a dangerous romantic fantasy. The moment the totalizing pressure of the Western liberal empire recedes or fractures, the resulting world will not be a peaceful tapestry of cooperative cultures. It will be an anarchic arena of intense, unmediated group competition.
Without a dominant power or a binding international structure, distinct tribes must prioritize their own security and survival above all else. The very group attachments and deep socializations that Escobar celebrates as tools of resistance are the exact mechanisms that ensure external competition and conflict. If Mearsheimer’s anthropology holds, Escobar’s ethnographic work brilliantly exposes the hubris of liberal universalism, but his vision of a harmonious pluriverse ignores the tragic logic of a world composed of self-interested, defensive groups striving to survive.

‘A Big Misunderstanding’

If David Pinsof is right, the post-development anthropology of Arturo Escobar is an example of an intellectual using an anti-imperialist mission statement to claim high-status authority within the academic hierarchy.

Escobar spends his career attacking Western ideas of economic progress. In his influential book Encountering Development: The Making and Unmaking of the Third World, he argues that the concept of the Third World was manufactured by Western powers after World War II. He claims that development programs are not objective efforts to help poor nations, but are language-based mechanisms used to control, standardize, and dominate non-Western societies. From a traditional postcolonial viewpoint, his work is a breakthrough that exposes how Western institutions misunderstood local realities and caused immense harm by imposing a single economic model.

A Pinsofian analysis strips away this framework. The rise of international development programs did not happen because Western economists had a cognitive brain-fart or misunderstood local cultures. The post-war geopolitical landscape was a high-stakes, zero-sum competition over resources, global markets, and geopolitical alliances. Western states and local elites used development aid as a rational, self-serving weapon to secure influence and control the coercive apparatus of local states. The actors involved understood their incentives perfectly.

By framing global inequality as a problem caused by Western discourse, Escobar creates a high-status mission statement. This position makes the critical anthropologist the elite technician who can dismantle Western hegemony. His later work, Designs for the Pluriverse: Radical Interdependence, Autonomy, and the Making of Worlds, argues for a transition toward a world where many worlds fit together, relying on local autonomy and ecological harmony.

This narrative provides university circles with a sophisticated platform to critique global capitalism and signal absolute moral superiority. If Pinsof speaks the truth, Escobar did not discover a fixable intellectual error. He executed a highly effective academic strategy, using sharp critiques of the West to climb the university hierarchy and secure immense prestige, citations, and authority within Latin American studies and global anthropology. His theories map the hole global development is stuck in, while ensuring his own high-status position at the top of the cultural marketplace.

The Heretic’s Chair

Development was a field before Arturo Escobar entered it, in the sense Pierre Bourdieu (1930-2002) gave the word. A field is a structured space of positions, and the agents who hold those positions struggle over a single prize: the authority to say what the field is about and who may speak for it. In development that authority belonged to the economists, the planning ministries, the World Bank, the foundations. They held the field’s dominant capital, which was numeracy, the model, the survey, the prestige of science applied to poverty. They held its doxa too, the belief so widely shared that no one inside the field had to argue for it, that poverty was a technical problem and growth the cure. Men quarreled fiercely about means and agreed without noticing about the ground beneath the quarrel. That agreement was the doxa, and it set the price of every move a player might make.

Escobar arrived with the wrong capital. A boy from Manizales, a coffee city stacked along an Andean ridge, took the ladder a bright provincial took, which ran through engineering. He earned a degree in chemical engineering at the Universidad del Valle in Cali in 1975, added a year of biochemistry, then carried the credential north to Cornell and a master’s in food science and international nutrition. By 1981 he sat in the food and nutrition planning units of Colombia’s National Planning Department in Bogotá. He stood at the orthodox center of the field, holding orthodox capital. He could speak protein deficiency and crop yield. The men who ran the field recognized him as one of their own apprentices.

Then he changed his capital, and changing it changed his stance. Bourdieu observed that newcomers poorly endowed in a field’s dominant currency carry an interest in subverting the rate at which currencies convert. The man who cannot win by the established rules has reason to rewrite them. Escobar could not out-economist the economists. A Colombian engineer in an American program did not out-rank a Chicago modeler on the modeler’s own scale. So at Berkeley, where he took an interdisciplinary doctorate in 1987, he imported a capital that the planning ministry could not price and the American academy of the 1980s prized highly. He brought in Michel Foucault.

Foucault was minted in the field of Parisian high theory, where his coin ran strong. In a food-and-nutrition planning unit that coin bought nothing. In the American social sciences of the period, hungry for theory and turning against positivism, it bought a great deal. Escobar carried it across the border and spent it. His 1984 essay in the journal Alternatives, written while he was still a student, argued that Foucault’s tools fit the Third World as well as they fit the clinic and the prison. His 1987 dissertation, Power and Visibility, turned the planning office he had served into the object of analysis. The technical capital of the engineer he traded down. The theoretical capital of the Foucauldian he traded up. And his peripheral origin, a liability on the orthodox scale, he converted into a credential of its own. He could name the violence of the categories from inside the country the categories described.

Encountering Development (1995) was the position-taking that the trajectory had prepared. Bourdieu held that a stance in a field draws its meaning from its place in the field, by relation to the stances it opposes. Post-development meant what it meant against the orthodoxy. Escobar did not propose to do development better. He denied development the right to exist as a project, called it an invention assembled after the war by experts who produced the underdeveloped as an object they alone could manage. The stance sat where the trajectory had placed him. A rising outsider, armed with imported theory, born on the receiving end of the apparatus, attacks the center’s monopoly on knowledge. Position and position-taking lined up, which is the homology Bourdieu looked for and found almost everywhere. The shape of the man’s place in the game predicted the shape of his play.

The field Escobar indicted rewarded him for the indictment. Encountering Development took the 1996 best-book prize of the New England Council of Latin American Studies, came out of Princeton, went into translation, and seated its author. He taught at Santa Cruz, at Smith, at the University of Massachusetts at Amherst, and then at the University of North Carolina, where he held the Kenan Distinguished Professorship of Anthropology, an endowed chair, the high symbolic capital a discipline reserves for its consecrated. In 2021 the American Academy of Arts and Sciences elected him. The man who taught a generation to distrust expert authority became an authority, cited, anthologized, set on syllabi as the name a student must know to enter the conversation.

A field consecrates the heresy it can absorb, and the most successful heretic is the one who hands the field a new orthodoxy to consecrate. Post-development and the decolonial thought around it built their own circuits of consecration, the university press that published Territories of Difference (2008), the Latin American councils that anthologized him, the doctoral programs that trained students in the idiom, a canon with its own founding names and Escobar among them. Heresy that wins stops being heresy. It becomes a pole, and younger players orient toward it and against it as they once oriented toward the World Bank. The rebel against the center founds a center.

Through the 1990s Escobar gave eighteen months and a run of summers to fieldwork among the Black river communities of Colombia’s Pacific lowlands, writing alongside the leaders of the Proceso de Comunidades Negras, Libia Grueso and Carlos Rosero. The alliance imported recognition by the dominated, a currency the metropolitan theorist cannot manufacture at his desk, and that recognition converted back into academic symbolic capital at a favorable rate. The activist-researcher who shares authorship with movement leaders and writes in Spanish for Colombian presses holds a distinction the armchair theorist cannot claim. The risks on those rivers were real, the logging crews and the miners and the armed men who later cleared the water by force, and the work was sincere. Sincerity does not exempt a move from the economy it operates within. The alliance was honorable and it was also capital.

Bourdieu warned against the scholastic point of view, the standing error of the man freed by leisure, by skholè, from the urgencies of practice. The scholar projects his own contemplative relation to the world onto the people he studies, and reads theory into lives lived without it. Escobar attributes to the Pacific communities a relational ontology, a worked-out understanding of being where rivers, forests, the dead, and the living constitute one another. By Bourdieu’s logic the fisherman on the river has a practical sense, a feel for the game of his own life, and might recognize little of himself in the ontology a professor draws from his practice. The pluriverse of Designs for the Pluriverse (2018) carries the marks of a scholastic object, the world as it appears to a man with the time and the training to theorize worlds. Whether the people inside it would know the portrait is a question Escobar presses on the development economist far harder than he presses it on himself.

Bourdieu made reflexivity the price of the sociologist’s authority. The analyst must objectify his own position in the field, must perform the objectification of the objectifying subject, must turn the lens that exposes everyone else back onto his own chair, his own consecration, his own interest in the truths he tells. Homo Academicus turned that lens on the French university and on Bourdieu’s own place in it. Science of Science and Reflexivity made the demand a rule. Escobar turns discourse analysis on the development expert with rigor and never quite turns it on the development critic. He has gone some distance. He helped build the World Anthropologies Network against the dominance of the metropolitan academy, published in Spanish, shared authorship with Grueso and Rosero, and returned in retirement to teach at the Universidad de Caldas in his native Manizales and the Universidad del Valle in Cali, acts that work to unsettle and redistribute his own position. Partial credit stands. The harder objectification he leaves alone. He does not account for the symbolic profit a man draws from speaking for the dominated, for the way an attack on expertise can be the most effective method of accumulating expert authority, for the endowed chair underwritten by the economic capital his own theory traces to extraction and growth. The honest reflexive accounting sits at exactly the place he declines to look.

The engineer who indicted the count holds the chair the field keeps for its most consecrated, and his theory explains his rise more completely than he allows. Bourdieu reads that as confirmation rather than refutation. A field that can convert its critic into its laureate has lost nothing it cannot afford, and the critic who accepts the laurel proves the field’s reach rather than his escape from it. Escobar mapped the production of legitimate knowledge about the poor and won, by that map, a high position in the production of legitimate knowledge about the poor. The map was good. It was good enough to chart the cartographer, had he chosen to stand inside his own picture.

Notes

The Bourdieusian apparatus is standard: the heretic with heterodox capital who subverts the rate of exchange comes from The Field of Cultural Production and The Rules of Art; the consecration of absorbable heresy from the same; the scholastic point of view and skholè from Pascalian Meditations; the reflexivity demand and the objectification of the objectifying subject from Homo Academicus, An Invitation to Reflexive Sociology, and Science of Science and Reflexivity.

The Buffered Pluriverse

Charles Taylor (b. 1931) drew the modern self as a fortress. He called it the buffered self, the self that sets a hard boundary between mind and world and keeps the meaning of things on the inside. For the buffered self, thoughts and purposes live within, the world without is matter and force, and nothing out there can reach across the wall and seize the soul. No spirit inhabits the river. No power radiates from the relic. Meaning becomes the mind’s own work, and the disenchanted cosmos lies open to inspection, measurement, and use. Taylor set against it an older figure, the porous self, the self with no such wall. For the porous self the boundary leaks. Spirits move through the world and through the man. Objects carry charge, places hold power, the dead remain present, and a person stands exposed to forces that come from outside and lay hold of him. Meaning resides in the cosmos and the cosmos presses in. The long passage Taylor traced in A Secular Age (2007) runs from the second self to the first, from a world charged with presence to a world emptied of it and handed over to the human mind.

Arturo Escobar drew the same two pictures and called them worlds. He gave the modern picture a name he borrowed from the sociologist John Law (b. 1946), the one-world world, the conviction that one reality exists, a single objective nature standing apart from human society, available to science and open to development. Against it he set the relational worlds of the people he studied on Colombia’s Pacific coast, where rivers, forests, animals, the living, and the dead make one another up through their dealings, where territory holds memory and presence, and where to open a mine tears a fabric rather than clearing a site. Escobar’s one-world world is Taylor’s disenchanted cosmos written at the scale of a civilization. His relational worlds are the porous self enlarged into a way a whole people lives. The match is close enough that the two men seem at moments to describe the same loss in two vocabularies.

They are allies before they divide. Taylor spent much of A Secular Age attacking what he called the subtraction story, the flattering account modernity tells of its own arrival, that the modern self is what remains once superstition and enchantment are stripped away, that we did not build the disenchanted world so much as wake up and see through the old illusions. Taylor denied it. Disenchantment was made, not unveiled, constructed across centuries of religious and intellectual labor, and the buffered self is an achievement with a history rather than the natural shape of a mind that has stopped being fooled. Escobar denies the same story in his own terms. The one-world world did not discover the one true nature. It manufactured that nature as a category and imposed it through conquest, science, and the development project, and it filed every other reality under myth. Both men refuse the idea that modern reality is simply reality, the residue left when the errors are removed. On that ground they stand together.

Escobar came up as the most buffered kind of modern subject. A chemical engineer trained at the Universidad del Valle, a year of biochemistry, a Cornell master’s in food science, a desk in Colombia’s National Planning Department where hunger arrived as a caloric deficit and a village as a row in a table. He spent his youth inside the immanent frame, the term Taylor used for the closed world of natural causes within which the buffered self learns to think, the frame that needs no God and no spirit to run. Then he read Foucault, took a Berkeley doctorate, and turned against the whole apparatus that had formed him. The convert against disenchantment was himself disenchantment’s finished product. He learned porosity the way a man learns a second language in adulthood, by study, after the first language has already shaped his mouth.

Can a man who has become buffered will himself porous again? Taylor’s answer leans toward no, or toward not at will, and not all the way. The buffered condition, once reached, runs deep and proves hard to leave. Even the modern believer believes as a buffered self, choosing faith against live alternatives, holding it inside a frame that offers other options on every side. Taylor called the modern situation one of cross-pressure, the pull between a fullness sought within the immanent frame and the intimations of something beyond it that the frame cannot quite silence. The porous self did not feel cross-pressed. He had no menu. He lived inside one cosmos and took it as the world. The man who feels the pull toward re-enchantment feels it as a buffered self longing for what the buffered self by definition has lost, and the longing cannot simply hand back what disenchantment took. You cannot unknow the wall by wishing it gone.

Designs for the Pluriverse (2018) proposes a world with room for many worlds, and it draws much of its hope from the relational worlds of indigenous and Black communities, from Andean buen vivir, from ways of living that never passed through disenchantment at all. For the people on those rivers the porous world is not a recovery. They never left it. Their fullness comes from outside the self, from territory and ancestor and the web of beings, the way Taylor said fullness comes to the porous. The trouble sits with the man holding the book and most of his readers. Escobar addresses a buffered audience, the cross-pressed citizens of the one-world world who feel the malaise Taylor anatomized and reach for a way back. To them the pluriverse arrives as an object of longing and election. They choose it as a value, adopt it as a commitment, design toward it as a goal. And election is the buffered self’s signature move. The porous self does not select his cosmos from a catalogue of available worlds. He lives inside the one given to him. To make porosity a choice is already to stand outside it, on the buffered side of the wall, picking.

One designs from the buffered position. Design is the stance of the disengaged mind that stands before the world, surveys its options, and arranges matter toward a chosen end, which is the engineer’s stance, the planner’s stance, the stance Escobar held in Bogotá before he renounced it. The porous self does not design his world. He is held by it. A project to design the conditions for porosity carries the form of the thing it means to escape. Escobar reaches for re-enchantment with the tools of disenchantment, theorizes relationality in the systematic register of a man trained to systematize, and produces a general account of worlds that resist general accounts. By Taylor’s logic this might be the deepest mark of the buffered self at work, the move that turns even the longing for porosity into one more object inside the immanent frame, managed, modeled, and willed.

Escobar shows some sense of the bind. He writes of sentipensar, thinking and feeling together, an effort to reach past the buffered separation of cold cognition from the rest of a life. He insists he learns from the communities and refuses to speak above them. He distrusts the academy that houses him and writes in Spanish for Colombian readers as well as in English for the metropolitan one. These moves work against the wall and earn partial credit. They do not close the distance the frame keeps open. A professor who locates fullness in another people’s cosmos has located it by an act of the modern self, the act of a man free to range across worlds and settle his longing where he chooses. The freedom to choose your enchantment is the buffered self’s freedom, and exercising it leaves the wall standing. Taylor knew the longing well and treated it with tenderness, and he held that honest re-enchantment for a modern man has to pass through the immanent frame rather than around it, has to be built in what he called the subtler languages rather than reclaimed by a return to a porosity the modern self can no longer inhabit on command. The pluriverse, read through Taylor, looks less like a recovered way of living than like the most generous form the modern malaise can take, a buffered intellectual’s love for a porosity he can name, defend, and admire across a distance he cannot cross.

Taylor did not mock the longing or rank the buffered self above the porous. He mourned what disenchantment cost and thought the modern condition impoverished in plain ways, and a man who feels that loss and works to keep other worlds alive does something Taylor honored. The communities of the Pacific coast hold a fullness the one-world world cannot supply, and defending their territory defends their porosity against the engineers and the miners who would flatten it into resource. Escobar stands with them, and the standing is real. The question is only whether he can join them where they live or can stand beside them and point, and whether the pluriverse offers the buffered reader a door or a window. Through a window a man sees the lit room and feels the cold of the glass.

The boy from Manizales crossed the wall going out and spent his life trying to find the way back through. He learned the second language well enough to teach it. He never quite recovered the first. That might be the truest thing the frame reveals about him, and the most sympathetic, that he wrote his largest book as a map home for people who, like him, can read every word of the directions and still arrive as visitors.

The World That Cannot Be Shared

Stephen P. Turner spent a career attacking a seductive idea that social theory cannot stop using. The idea runs like this. A group does similar things, holds similar attitudes, reacts in similar ways, and the similarity needs an explanation, so the theorist posits a hidden something the members hold in common, a shared practice, a tacit background, a set of presuppositions, a worldview, a culture, a tradition, an ontology. The shared something sits beneath conscious thought, too deep to state in words, and it explains the surface similarity by causing it. In The Social Theory of Practices (1994) Turner argued that this shared something has a fatal flaw. No one can say how it gets there. If the thing is tacit, it cannot pass from head to head by instruction, since instruction works on what can be told. So the theorist needs a route by which an unstatable collective object enters many separate minds and stays the same in each. Turner went looking for that route across the whole history of the concept, from Durkheim to Kripke’s reading of Wittgenstein, and found theorists contorting themselves around the gap and never closing it. Michael Polanyi gave social science a real thing, the tacit knowledge of an individual, the skill a man holds in his hands and cannot fully articulate. Social theory took that real individual thing and inflated it into a collective possession, a tacit knowledge a group shares, and the inflation is where the trouble starts. The group version has no transmission story. It rests on an assumption of sameness that the theorist supplies rather than finds.

Arturo Escobar built his late work on exactly the inflated object Turner denies. Across the Pacific coast writing and the ontological turn that followed it, his central claim holds that Afro-Colombian and indigenous communities share a relational ontology, a tacit way of being in the world held in common, where rivers, forests, animals, the living, and the dead constitute one another, where a person and a territory belong to each other, and where the practical life of fishing and farming and ritual enacts that shared world without anyone needing to spell it out. The object carries enormous weight in his system. It grounds the people’s resistance to mining and logging, since to defend the territory defends the world. It grounds their claim to ethnic-territorial rights, since the territory holds the ontology. It supplies the pluriverse with its many worlds, since each community holds and lives one. Remove the shared relational world and the architecture has nothing to stand on.

Turner’s question lands on that object. What route carries the relational ontology from one person to the next, and what holds it the same across a community and down the generations? Escobar does not supply one. He infers the shared world from the similarity of what people on the rivers say and do, and then turns around and explains what they say and do by the shared world they hold. The inference runs in a circle. The sameness of the ontology across hundreds of separate lives is not a finding from the rivers. It is an imputation the anthropologist brings to the rivers and reads back out of them. By Turner’s account this is the standing error of practice theory, the move that treats an observer’s redescription of similar behavior as a hidden collective cause of the behavior.

A fisherman on the Pacific holds tacit knowledge, the embodied feel for the tide and the channel and the season, the skill of his hands and his attention, acquired across his own life by his own habituation and feedback. That is Polanyi’s tacit knowledge and it exists. A second fisherman holds his own, acquired in his own life. The two men produce overlapping performances and overlapping talk, and an observer watching them names a single practice and a single world behind both. The naming is convenient and the overlap is real. The leap from two habituated individuals to one ontology they jointly possess and transmit is the leap Turner refuses, because nothing fills the space between the individual habits and the collective object except the observer’s word that they are the same.

The ontological turn raises the stakes and the cost together. Escobar does not say these communities merely believe different things about one shared nature. He says they inhabit different realities, that the differences run to the level of being, that a mine destroys a world rather than altering a landscape. The larger the shared tacit object grows, from a belief to a practice to a whole reality, the heavier the burden on the missing transmission account, since now the theorist needs a route by which an entire collectively held world reproduces itself intact across persons who never state it. A bigger imputed object makes Turner’s problem worse, not better. Escobar reaches the most ambitious version of the collective tacit substrate at the moment he can least afford the question of how it could be held in common at all.

He has a defense, and it deserves a hearing. Escobar insists his ontologies are enacted, performative, relational, in motion, never fixed essences sitting in people’s heads. He might say he posits no static shared substrate, only ongoing enactment through practice. The defense relocates the problem and leaves it standing. Enactment still requires a something that the many enact, and enacting it similarly enough to call it one world returns the question of sameness in new dress. Worse for Escobar, the performative move, taken to the bottom, arrives at Turner rather than rescuing him from Turner. If the world is nothing but what individuals severally do, again and again, shaped by feedback from one another and from the river, then what exists are the individuals and their habits and the overlap among their performances, and the single relational world drops out as a redescription. Turner reaches that deflated picture on purpose. Escobar stops a step short of it, because the political work needs the collective world to be real and shared and singular, a thing a people can own and lose and defend, and a thing he can name on their behalf.

That last point shows the cost of the imputation. Once the community holds one world, the man who can describe the world can speak for the community, certify which performances enact it truly, and pass over the disagreements, the variation, and the members whose lives do not fit the portrait. Escobar gives some sign of seeing this. He notes internal heterogeneity in passing, shares authorship with movement leaders, and frames his accounts as collaborations rather than reports from on high. The credit is partial and the gap stays open. He never answers the question Turner puts at the center, the question of how an unstatable world could be the common property of many separate people, and his system cannot answer it without dissolving into the individuals it means to gather under one ontology.

Strip the shared world and the rivers do not empty. They hold men and women with their own histories, their own habituated skills, their own attachments to a place, producing lives close enough to one another that an outsider sees a single culture and a single world. That picture asks less and defends better. It loses the pluriverse, which needs the many worlds to be real collective objects rather than the observer’s tally of overlapping individual lives. Turner’s argument, run on Escobar and held to that one cut, says the loss is not a loss of truth. The shared world the pluriverse requires is the one thing a shared tacit world can never be, which is shared.

Posted in Anthropology | Comments Off on Arturo Escobar – The Engineer Who Doubted Development

Tim Ingold – The Man Who Gave the Notebooks Back

In May of 2024 a man of seventy-five walks into the village school at Sevettijärvi, in the far northeast of Finnish Lapland, carrying notebooks he filled more than fifty years before. The pages hold fieldnotes from 1971 and 1972, written when he was twenty-three and living through his first long winter among the Skolt Sámi. He hands them back, into a cultural archive kept by the descendants of the herders he once followed across the snow. The Skolt came to this country after the war, resettled from Petsamo when the border moved and the Soviet Union took their old land. Tim Ingold (b. 1948) returns the record to the people and the place that made it.

He spent a career arguing that a man comes to know a country by moving through it, by living in it and attending to it, not by reading it off a map. The return of the notebooks carries that argument into the world. The notes do not belong in a drawer in Aberdeen. They belong in the snow country where the walking happened.

Ingold grew up in a house ruled by fungi. His father, Cecil Terence Ingold (1905-2010), ranked among the foremost mycologists of the century, a president of the British Mycological Society and the organizer of the first International Mycological Congress. A genus, Ingoldiella, carries the family name. A class of water-borne fungi still go by the term Ingoldian. The father studied fungi as living processes, growing and feeding, breaking matter down and turning it into the next thing, and the boy absorbed a lesson he carried into a different science. A living thing is not a fixed object with its nature settled in advance. It develops by working on the world around it and taking the world’s work in return.

The boy went to Leighton Park, a Quaker school in Reading. Quakers sit in silence and train themselves to attend to what stands in front of them, and a man who later built an anthropology around attention began his schooling there.

He entered Churchill College, Cambridge, to read natural sciences, then turned to social anthropology when he found his questions ran toward people rather than chemistry. He took his degree in 1970 and his doctorate in 1976. In the lecture halls Edmund Leach (1910-1989) carried the structuralism of Claude Lévi-Strauss (1908-2009) into British anthropology, and the young Ingold found it appealing, a kind of pure mathematics of social life. Meyer Fortes (1906-1983) and Jack Goody (1919-2015) lectured too. The man who taught him most was Keith Hart (b. 1943), lately back from the Tallensi in northern Ghana. Hart supervised him in his second year and taught him how to write. He could cut a sentence to ribbons without ever making the writer feel small.

In 1971 Ingold went north to Sevettijärvi and stayed sixteen months. He was twenty-three. The Skolt herded reindeer across a hard country, and he set out to learn how they made a living from the animals and the land. He did not sit them down with a questionnaire. He went onto the land with the herders and watched and walked and helped. For the first month or two he used a house belonging to a Skolt woman, and when she wanted it back he found his own place and looked after himself. Those months taught him something the textbooks had not. He came to think that knowledge of a place grows out of moving through it in the company of people who already know it.

He arrived in the middle of a quarrel he had not started. Through the 1960s and into the 1970s teams of scientists came each summer to study the Sami as a case in human adaptability, measuring bodies and recording habits. Ingold watched the Sami serve as subjects for research they had not asked for and could not control, and he came to describe them as unwilling objects of the work. The discomfort stayed with him. It sharpened a question he carried for fifty years. What does it do to people to be studied as specimens rather than joined as fellow inhabitants of a world?

After a year at the University of Helsinki in 1973 and 1974 he took a lectureship at the University of Manchester. He went back to the field once more, in 1979 and 1980, this time among Finnish farmers in the district of Salla, asking how families there held together farming, forestry, and reindeer while the young drained away to the towns.

Manchester held him for twenty-five years. He became Professor in 1990 and Max Gluckman Professor of Social Anthropology in 1995, taking a chair named for the South African anthropologist Max Gluckman (1911-1975), who built the Manchester school. He edited Man, the journal of the Royal Anthropological Institute, from 1990 to 1992. In 1988 he founded the Group for Debates in Anthropological Theory and set colleagues arguing formal motions across a table. That same year something broke open in his thinking. He stopped accepting the split that runs down the middle of the human, biology on one side and society on the other, nature below and culture above. He decided the split was the error, and most of his later work follows from refusing it. His second book, Hunters, Pastoralists and Ranchers (1980), had already compared the ways northern peoples lived from reindeer and caribou.

In 1999 the University of Aberdeen offered him a new chair, and he went north again. He built the youngest anthropology department in Britain, founded in 2002, and turned it into a center where anthropologists worked alongside archaeologists, architects, artists, and designers. He directed the university’s research theme on the North from 2011 to 2017. When managers tried to run the university like a firm, he helped lead a campaign called Reclaiming Our University and became its public face. He retired in 2018 and stayed on as Professor Emeritus, still lecturing, still running workshops on walking and drawing and making.

His work reached a wide readership in 2000. The Perception of the Environment gathered decades of essays and set out a claim that cut against the grain of cognitive science. The mind is not a computer that builds a model of the world inside the skull and then acts on the model. Drawing on the ecological psychology of James J. Gibson (1904-1979), Ingold argued that perception is direct. A creature moving through a rich environment picks up what the world affords for action. It does not assemble a picture and consult it.

From this grew the idea at the center of his work. He refused the picture of a fixed human nature on which culture writes social difference afterward. A man is never a finished product. He keeps developing through work, travel, talk, schooling, craft, and the company of others. Growth, not inheritance, defines a human life. Ingold drew here on the phenomenology of Maurice Merleau-Ponty (1908-1961), the biology of Jakob von Uexküll (1864-1944), the developmental work of the psychologist Esther Thelen (1941-2004), and, as he often said, the process philosophy of Henri Bergson (1859-1941) and Alfred North Whitehead (1861-1947).

He borrowed a word from Martin Heidegger (1889-1976) and made it his own. People do not draw a map in the head and then step out into the world. They learn by dwelling, by living in a place until its paths and seasons and tasks grow familiar through repetition. A woodland path is the gathered history of everyone who has walked it, not a line drawn between two points.

He set his face against the picture of society as a heap of separate individuals tied together by rules. In its place he offered the meshwork. A network joins points that already exist. A meshwork is woven from lines of movement and growth, and people, animals, rivers, roads, weather, and buildings tangle together along those lines rather than sitting apart and getting connected later.

Movement led him to a further distinction. Modern life imagines travel as carrying a passenger across empty space from one point to another. Ingold called this transport and set against it the older practice of wayfaring, where the journey is the thing and the traveler learns and perceives and grows along the way. Walking becomes a way of thinking. Knowledge comes up out of the road.

His account of making has done as much work in archaeology, architecture, and craft studies as anything he wrote. The common picture has a maker stamping a plan onto dead material, the design first in the head, the wood or clay or metal merely receiving it. Ingold turned this around. Materials have their own grain and resistance and possibility. The craftsman corresponds with the wood, follows it, argues with it, and the thing takes shape out of that exchange. Making is a growing-together rather than a stamping-out.

He liked to tell a story about Goethe (1749-1832) and a plant. If you want to know a plant, Goethe said, go and sit with it. Watch it for days, so long and so close that your own power of attention takes its training from the plant, until you see it the way the plant asks to be seen. The thing you study starts to tell you how to study it. Ingold thought science should work this way, as a relationship that grows between the watcher and the watched.

He spent years quarreling with the discipline’s master concept, culture. He never denied that people live in different ways. He denied that these ways come in sealed packages handed down intact from one generation to the next. People learn by imitation, apprenticeship, improvisation, and engagement with a world, and the bounded culture is a fiction laid over that living process. The same refusal turned him against the old essentialism of race and tribe and against newer multiculturalisms that still draw hard lines around peoples.

His developmental view put him at odds with sociobiology and evolutionary psychology, which explain behavior by mental modules cut into the species during the Stone Age. Ingold answered that development runs the length of a life. Genes hand a creature resources for growing, not a program for behaving. Human powers come up through the traffic among bodies, environments, materials, and relationships.

He called himself an ecological anthropologist, yet his ecology parts from the mainstream kind. He did not picture nature as an object outside the human, waiting for managers to protect it. People live inside the web of living relations and reshape it as it reshapes them. Care for the world grows from taking part in it with attention, not from standing over it as a steward.

The books came in a long line. Lines: A Brief History (2007) followed the line through walking, drawing, weaving, writing, and music. Being Alive (2011) argued that life is a correspondence between a creature and its world rather than an adjustment to fixed conditions. Making (2013) read craft as a conversation with materials. The Life of Lines (2015) pushed his governing image to its limit, every living thing trailing a line through the world, identities forming where the lines cross and braid. Anthropology: Why It Matters (2018) defended the discipline as a training in attention to other ways of living. In retirement the line ran on, through Imagining for Real (2022) and The Rise and Fall of Generation Now (2024).

The honors came as well. The British Academy elected him a Fellow in 1997, the Royal Society of Edinburgh in 2000. The Royal Anthropological Institute gave him its Huxley Memorial Medal in 2014, its highest award. The Crown named him Commander of the Order of the British Empire in 2022 for services to anthropology.

Critics press him where his strengths run thin. A thinker so taken with flow and growth and becoming can slight the hard furniture of the world, the states and markets and bureaucracies and laws that hold their shape across generations and bear down on the people inside them. Some readers find little room in his work for power and inequality. Some archaeologists doubt that a philosophy of process can account for the sharp breaks and jumps of technological change. The objections land. They also mark the cost of a vision built to see movement rather than structure.

He married a Finnish woman, and they raised four children. The tie to Finland held across his life, the same northern country that gave him his first winter in the field.

So the notebooks go back to Sevettijärvi. A man who taught that knowledge grows from moving and dwelling and attending carries his own record home to the snow, into the hands of the people whose grandparents taught him how to walk a country. He has said for fifty years that a self is not a thing you own and keep. It is a path you make by going. The notebooks are a stretch of that path, returned to the ground that holds the rest of it.

Notes

The opening and closing scene, Ingold returning his 1971-1972 fieldnotes to the Skolt Sámi at the Sevettijärvi village school in May 2024, together with the Petsamo resettlement background, comes from Arctic Anthropology and the University of Lapland event listing.

https://arcticanthropology.org/2024/05/13/fieldnotes-returning-to-the-field-tim-ingold-and-the-skolt-sami/

https://grokipedia.com/page/Tim_Ingold

The material on Ingold’s father, Cecil Terence Ingold, including his presidency of the British Mycological Society, the genus Ingoldiella, and “Ingoldian” aquatic fungi, comes from this interview.

https://spiriterritory.com/conversations/interviews/24992-anthropology_art_and_the_mycelial_person/

The fieldwork specifics, including the sixteen months in the field, Ingold’s age of twenty-three, the Skolt woman wanting her house back, and his living alone, come from the same Spiriterritory interview. The description of the Skolt Sámi as “unwilling subjects” of human-adaptability researchers comes from this peer-reviewed article.

https://www.tandfonline.com/doi/full/10.1080/03468755.2024.2434000

The career spine, including Helsinki in 1973-1974, the Salla fieldwork in 1979-1980, Manchester until 1999, his professorship in 1990, the Max Gluckman Chair in 1995, the editorship of Man, the founding of the Group for Debates in Anthropological Theory in 1988, election to the British Academy in 1997, fellowship of the Royal Society of Edinburgh in 2000, the founding of the Aberdeen anthropology department in 2002, and The North theme from 2011 to 2017, comes from his Aberdeen profile and his own website.

https://www.abdn.ac.uk/people/tim.ingold

https://www.timingold.com/

The 1988 breakthrough in which he collapsed the nature/society split, together with the Reclaiming Our University campaign, comes from this interview.

https://www.full-stop.net/2019/04/10/interviews/michael-schapira/tim-ingold/

The Goethe-and-the-plant anecdote comes from the Spiriterritory interview. Bergson and Whitehead as influences Ingold himself names, including the phrase “profound influence,” come from Wikipedia, which I added to your draft’s list. The Huxley Memorial Medal in 2014 and the CBE in the 2022 Birthday Honours are also documented on Wikipedia.

Several details are self-evident extrapolations rather than sourced claims. These include the texture of a mycologist’s home, the hard winter country and walking with herders in Lapland, and the “formal motions across a table” format of the debates group. The line about Keith Hart cutting a sentence to ribbons is my rendering of the sourced phrase “ruthlessly critical without ever being dismissive,” not a quotation. I kept dialogue out of real people’s mouths except for the paraphrased Goethe story and that one characterized line, so nothing is fabricated as a direct quote.

The Tacit

A boy learns to herd reindeer by going out with a man who already knows how. No one hands him a manual. He watches where the older man puts his feet, how he reads the snow, when he waits and when he moves, and across years of cold mornings the skill grows in him. Tim Ingold (b. 1948) built an anthropology on this scene. Knowledge of this kind does not pass from head to head as a code. It grows in a body through doing, in a place, in the company of others who do it too. Ingold calls the older picture, knowledge copied like software from one mind to the next, a failure, and he puts growth, dwelling, and correspondence in its place.

Stephen Turner spent a career putting one hard question to pictures like this. Where does the shared thing live, and how does it cross from one body to the next?

In The Social Theory of Practices (1994), Brains/Practices/Relativism (2002) and Understanding the Tacit (2014), Turner took apart the idea at the center of modern social thought, that a group shares a tacit something, a practice, a tradition, a background, a habitus, a paradigm, passed along and reproduced so that the members come to hold the same thing. His verdict was hard. There is no route by which such a shared possession crosses from one man to another and arrives the same. The tacit, by its nature, cannot be written out or laid on the table. So no one can check that two men hold the same one, and no one can hand over what he cannot state. What is real is each man’s own habituation, built up on its own through his own history of trying and getting corrected. Take away the claim of sameness and the shared practice falls back into private habit. Turner aimed this at the giants, at Durkheim, at Wittgenstein as Kripke read him, at Bourdieu (1930-2002) and his talk of reproduction. The tacit he had in his sights traces to Michael Polanyi (1891-1976).

Ingold thinks he has walked out of this trap. He drops the code, and he believes that dropping the code drops the problem. Turner’s answer is that the escape stops halfway. Ingold throws out the code and keeps the collective. Listen to his holding-words. The meshwork holds relations. The landscape carries the gathered skill of generations. A woodland path is the history of all who have walked it. Knowledge belongs to a community of practice, the herder’s skill to a way of life. Each phrase sets the knowing somewhere above the single herder, or between the herders, anywhere but inside the man.

Turner’s question bites at every one. Where does the gathered skill of the generations sit in the gap between the death of one herder and the training of the next? In the land? A path holds no skill. It holds ruts. A trained man reads the ruts and a green one walks past them, so the skill is in the trained man and not in the ground. Say instead that the skill lives in the relations, along the lines, and you have named an address that stores nothing and carries nothing. You have given the gap a new name. You have not closed it.

Ingold stands closer to Turner than either admits. Both men throw out the code. Both put their weight on the public world, the tools, the path, the herd, the snow, and on long individual habituation. Ingold’s best idea, the education of attention, which he takes from James J. Gibson (1904-1979), almost is Turner’s own alternative. The master pours no representation into the novice. He points, he sets the boy where the right things can be seen, and the boy’s perception sharpens through his own encounters. That is individual learning cued by a common world. Turner could sign most of it.

They part over the collective. Ingold needs the knowing to belong to the meshwork and not to the man, because his quarrel is with the picture of society as a heap of separate individuals tied by rules. He wants the relations to come first and the related things second. Turner answers that this is the move that costs Ingold his causal story. Grant that the boy and the old man are caught up in one world of snow and herd and fence. Each still meets that world with his own nervous system, and each builds his own skill out of his own contact with it. Two trained men look as though they share a practice. What they share is the snow they both learned on, not a tacit object lodged in the air between them. The likeness comes from the common object working on separate learners. Ingold reads the likeness as a sign of a shared something and gives that something a home in the relations. Turner reads the same likeness and finds two habits, near enough alike to tempt the observer into positing a third thing that holds them both.

Ingold has a strong reply. The question is rigged, he can say. To ask where the skill lives, in what nervous system, how it crosses between brains, is to assume the sealed inner mind set against an outer world, the split he has spent forty years refusing. Ask it his way and it dissolves. There are no separate insides for the skill to travel between. There is one field of correspondence, organism and environment growing together, and skill is a property of the live tangle.

Turner does not need the sealed mind. He needs only that the boy and the old man are two bodies, each with its own history of contact, each able to die without the other losing his skill. The old man dies and the boy keeps herding. The skill did not run back into the meshwork and refill the boy from the common store. The boy had been building his own the whole time, out of his own mornings on the snow. Refusing the split between inside and outside does not abolish the two separate learners. It only forbids Ingold from naming them in his own vocabulary. His defense reads in the end less as an answer than as a rule against asking the question.

How much of this does Ingold see? He sees the transmission problem when it comes dressed as cultural code, and he beats it cleanly, which is why his work survives the first round with Turner that wrecks the weaker practice theorists. He has read his Gibson and built a real account of how a man learns to perceive. What he does not seem to see is that his holism smuggles back the sameness Turner attacked, now wearing the dress of meshwork, correspondence, and the gathered skill of generations. He treats these figures as having slipped the problem because they are not codes. Turner’s point goes under the codes. Any shared something, code or flow or field, owes the same debt. Name the route by which it comes to be the same in two men, or give it up. Ingold has changed the noun and kept the debt.

Strip the collective out of him and much of Ingold stands. The education of attention stands. The primacy of the public world, the herd and the path and the tool, stands. The attack on knowledge-as-code stands, and Turner would cheer it. What falls is the holism, the claim that the knowing belongs to the relations and not to the men. That is the part Ingold loves most and guards hardest, and it is the part that cannot pay its causal bill. The meshwork is a fine figure. It is also a good place to hide the thing that does no work. Put Turner’s challenge in the snow where Ingold likes to stand and it comes down to one demand. Show me what crosses between the dying herder and the learning boy. Look hard and you find the snow, the herd, the fence, the dogs, the tools, and two men trained apart. The continuity is real. It is local, public, and individual all the way down. There is no gathered skill in the land, only ruts a trained eye can read. The line Ingold draws through the generations holds as a figure of speech and stays empty as an address.

The Great Delusion

If John J. Mearsheimer’s anthropology is right, the ecological philosophy of British anthropologist Tim Ingold stands as a radical, romantic misreading of how human beings relate to their world and each other. Ingold, famous for works like The Perception of the Environment and Lines, advocates for a “dwelling perspective.” He views human life as an open-ended process of growth and movement through a fluid landscape, where people constantly interweave their actions with animals, plants, and materials.
Ingold rejects the idea that humans are born with a pre-programmed genetic blueprint or that they are simply passive recipients of a static, bounded cultural code. Instead, he views life as a continuous, open meshwork of lines, where individuals co-create their identities through direct engagement with their surroundings.
If Mearsheimer is right, Ingold’s open meshwork is punctured by the hard reality of human containment.
First, Ingold treats the human relationship with the environment as a direct, unmediated engagement. He focuses on how a hunter follows a track or how a weaver handles willow strands. Mearsheimer’s anthropology insists that an individual never meets the world in this unburdened, atomistic way. The long human childhood ensures that an intense value infusion occurs before critical or sensory faculties can independent navigate the landscape. The hunter does not see a track through raw, individual perception; he sees it through the lens of a highly specific social conditioning that has already dictated what is valuable, dangerous, and sacred. The individual is contained by the group’s worldview long before he can wander along Ingold’s open lines of movement.
Second, Ingold’s philosophy relies on an open system of existence where boundaries are fluid and constantly shifting. This provides a theoretical basis for a post-individualist, ecological cosmopolitanism.
Mearsheimer’s framework counters that human survival requires a closed system. Humans are tribal at their core because the best way to survive is to be embedded in a cooperative society that protects its members from external threats. This cooperative defense necessitates a hard distinction between the group and the outsider. The fluid, boundless world Ingold describes ignores the primary logic of group security. While an individual might feel a sense of unity with the landscape while walking through a forest, that sentiment is a luxury permitted only because a highly structured, defensive social group is securing the perimeter of his society.
If Mearsheimer is right, Ingold’s dwelling perspective captures the secondary, creative manifestations of human activity but misses the foundational engine. Humans do not simply flow along lines of relationship in a harmonious world. They build walls, consolidate territories, and organize into tight, defensive coalitions to ensure their survival in an anarchic environment. Ingold describes a world of infinite connection, but Mearsheimer explains why humans must always prioritize the survival of their specific tribe above all else.

‘A Big Misunderstanding’

If David Pinsof is right, the ecological anthropology of Tim Ingold represents a sophisticated intellectual effort to frame human life as an interconnected, harmonious process to outcompete rival scientific paradigms and secure elite academic status.

Throughout books like The Perception of the Environment, Lines, and Making, Ingold argues against the traditional Western separation of humanity from nature and mind from body. He presents a framework where humans do not live on the earth but in it, developing knowledge through direct, sensory immersion in what he calls a meshwork of entangled life. To his followers, this is a profound correction of a Cartesian misunderstanding that has alienated modern man and damaged the planet.

A Pinsofian analysis strips away this high-status, holistic veneer. Human beings do not view the environment as an arena for resource extraction because they fell victim to a philosophical error. They do so because natural selection built the human mind to secure finite resources, dominate ecological niches, and outcompete rivals. The boundary lines humans draw—between cultures, territories, and properties—are not conceptual mistakes; they are functional, defensive weapons used by rational animals to protect their alliances and ensure survival.

By asserting that modern alienation and environmental crises stem from a bad Western paradigm, Ingold creates an ideal mission statement for the academic class. It positions the relational philosopher as the authority who can heal our broken relationship with the world. His critiques of neo-Darwinian evolutionary biology function as tools in a high-stakes institutional competition. By rejecting the view that human behavior is driven by genetic self-interest and zero-sum calculations, Ingold offers a narrative that allows elite scholars to signal deep moral and spiritual superiority over the cold, mechanistic sciences.

Ingold’s focus on the art of walking, drawing, and crafting things by hand serves as a powerful signal of refinement in the cultural marketplace. If Pinsof speaks the truth, Ingold did not discover a peaceful alternative to human competition. He successfully deployed a beautifully written, idealistic philosophy to secure immense prestige, high citation counts, and an elite legacy within European anthropology. His work charts a poetic view of the landscape while functioning as an effective instrument for academic dominance.

Buffered and Porous Selves

Tim Ingold describes a world where the path remembers the feet that walked it, where the craftsman’s wood pushes back and the maker answers, where the organism and the country around it breathe into one another. A medieval peasant would have known this world at once. The forest held powers. The relic healed. The evil eye fell on a man and he sickened. Charles Taylor (b. 1931) gives that peasant a name. He calls him a porous self.

Taylor draws the line in A Secular Age. The porous self belongs to the enchanted world, the world before disenchantment, the world Max Weber (1864-1920) said we lost. It keeps no firm wall between inside and outside. Meaning sits out in things, in the relic and the curse and the holy place, already there before you meet it, waiting to enter you. The self lies open to forces that can come in and take hold, demons, the sacred, the charge in a charmed object. Fullness, the sense that life is full and means something, lies outside the self, in the cosmos and its powers. The buffered self belongs to the disenchanted world that replaced it. A wall goes up. Meaning withdraws from things and gathers inside the mind. The world outside turns to neutral matter, raw stuff for use. The self stands sealed, safe, master of the meanings it makes. Fullness, if a man finds it, he now finds within. Taylor binds this buffered self to disengaged reason, to science, to the disciplined stance of the man who can step back, see the world laid out before him, and act on it. And he refuses the easy story, the subtraction story, that says we merely dropped a load of false beliefs and lost nothing in the trade. Taylor calls the loss real. We lost a way of living in the world.

Set Ingold against this and his life’s work comes into focus. He has spent fifty years attacking the buffered self in its modern dress, the computational mind. The mind as a sealed processor, building a private model of an outer world, manufacturing meaning inside the skull out of dead data gathered outside, is the buffered self written as cognitive science. Ingold pulls it down. Direct perception, the organism reaching into a world that already affords, dwelling, the meshwork, correspondence, every one of these reopens the wall the buffered self built. The organism turns porous again. The world turns alive again. The landscape remembers, the material answers, the line is alive. Ingold is arguing the porous self back into being.

Ingold wants porosity without the spirits. The peasant’s openness made sense because the world he opened to was full of someone, gods and demons and powers with wills of their own. Ingold opens the organism to wind, snow, reindeer, wood, weather, paths. He keeps the door shut against the holy. His porosity is secular, the enchanted self’s open border with the enchanted world’s old residents evicted. The forest is alive and no one lives in it. The wood answers and nothing speaks.

Taylor would ask whether a secular porosity is a position a man can hold or only a mood he can feel. The porous self’s openness meant something because there was something out there to be open to. Take away the gods and the powers and ask what is left for the organism to be porous toward. Materials, forces, other creatures, all real and all mute. Yet Ingold keeps the old vocabulary of address. Things summon us, answer us, correspond with us. The line is alive. That language was minted in the enchanted world, where the summons came from a someone, and Ingold spends it in a world he has cleared of anyone who could summon. So Taylor’s question stands. Is this re-enchantment, or the buffered self’s universe lit with the porous self’s candles, the feeling of the old world carried on after its substance is gone?

The buffered self bought its great prize, clear disengaged sight, the world seen as it is, by sealing itself off. Detachment was the price of objectivity and also its reward. The porous self could never have been a scientist. It was too tangled in the world, too open to its forces, to stand back and take the measure of it. Now watch what Ingold does. He sets out to dismantle the buffered self for everyone, for the herder, the craftsman, the reader, the human as such, and he writes the whole time as the one man who has seen through the Western mistake and can tell us what the human is. That posture, the disengaged knower judging a civilization’s wrong turn from above, is the buffered self in its purest state. He preaches porosity and practices buffering. He hands the herder a world that washes through him and keeps for himself the dry sealed perch from which the meshwork can be surveyed and pronounced upon.

If Ingold is right, if the organism is one line among many, formed by all it lives among, with no inside walled off from the flow, then the anthropologist is one more line too, with no view from above, no dry ground outside the tangle to report from. The porous self gets no overview. That is what porosity costs. But Ingold’s books are overviews from cover to cover. They survey, they compare, they diagnose, they correct. The seeing they do is the seeing of a buffered mind. The self Ingold describes could not have written the book that describes it.

Is he aware of the bind? Give him his due, because he is not blind to it. He attacks the view from nowhere by name. His program of knowing from the inside, his demand that the anthropologist think from within the world and never from above it, is a real attempt to give up the buffered vantage and make knowing a kind of dwelling. So he has seen the trap. Whether he climbs out of it or only points at it is another question. To know from the inside and still hand down universal verdicts about the human and the West is to want the inside’s intimacy and the outside’s authority in the same breath. Taylor is the steadier man on this ground. A Secular Age tells the story of the buffered self from within the frame it describes, and Taylor admits his place in it. He is a buffered modern who feels the pull of the porous and does not pretend to have escaped. Ingold is faster to announce the cure than to grant that he is also the patient.

The buffered self came with a flatness, a low sense that the disenchanted world is dead and a man is shut alone inside his skull in a universe that means nothing. Taylor names that ache and will not call it nothing. Ingold’s work is balm for it. It tells buffered moderns who can no longer believe in spirits that the world is alive after all, that they belong to it, that the wind and the wood and the reindeer answer them when they attend. The pull of Ingold is the pull of a re-enchantment scrubbed of everything a modern cannot swallow. No God, no demons, no judgment, only a warm and breathing world that asks nothing of a man but his attention. The offer is strong, and the frame shows why it lands. It returns the porous self’s fullness and leaves behind the porous self’s terrors. The peasant’s open world could enter him, curse him, damn him. Ingold’s open world only corresponds with him. He has kept the intimacy and dropped the dread.

Ingold gives the disenchantment story its most attractive secular ending, porosity without spirits, a world thrown open to the organism without being thrown open to anything that might judge it or lay a claim on it. The price is a double standing he never settles. He grants porosity to everyone he studies and keeps buffered sovereignty for himself, the one sealed mind in a world he has declared open. And the enchantment he brings back is borrowed, the summons and the answer and the living line, words that carried weight when a someone stood behind them, kept on as feeling now that no one does. Taylor’s question is the one to leave standing. Has Ingold healed the modern wound, or found a way to feel its absence as a presence, the porous self’s warmth without its God and without its fear? The herder on the snow lies open to a world that answers him. Whether anything answers, or whether the answer is the sound of his own attention coming back to him off the snow, is the thing Ingold’s lovely vocabulary is built not to ask.

Notes

Taylor’s buffered and porous selves are explained in A Secular Age (2007). The porous self draws no firm line between inner and outer and remains open to a world of spirits, demons, and cosmic forces, with meaning already present in things before human contact. The buffered self is insulated, with meaning withdrawn into the mind and the world left as neutral matter. Taylor connects this buffered self to disengaged reason and instrumental control.

He rejects the subtraction story, which claims that disenchantment merely removed false belief at no cost. Instead, Taylor argues that a whole way of experiencing the world was lost. See the Notre Dame Philosophical Reviews review and the Wikipedia entry.

https://ndpr.nd.edu/reviews/a-secular-age/

https://en.wikipedia.org/wiki/A_Secular_Age

The reading-notes page with the page 135 buffered-self passage is here.

https://spiritualityshoppe.org/wp-content/uploads/2018/08/SecularAgeNotes.pdf

Posted in Anthropology | Comments Off on Tim Ingold – The Man Who Gave the Notebooks Back