2013년 3월 8일 금요일

[발췌: 14장, Hayek's Road to Serfdom] Material Conditions and Ideal Ends

자료: [구글도서] his Collected Works, vol.2 (Univ. of Chicago Press 2009) ; [구글도서] Routledge(1944 [2001]) ; Some HTML (& its contents) ; Some PDF ; ... 차례/독서노트

※ This is a reading note with excerpts taken and some personal annotations or remarks added in trying to partially read the above text. So visit the links above or elsewhere to see the original work.

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※ 발췌(excerpts): 

Chapter 14_ Material Conditions and Ideal Ends

Is it just or reasonable, that most voices against the main end of government should enslave the less number that would be free? More just it is, doubtless, if it come to force, that a less number compel a greater to retain, which can be no wrong to them, their liberty, than that a greater number, for the pleasure of their baseness, compel a less most injuriously to be their fellow slaves. They who seek nothing but their own just liberty, have always the right to win it, whenever they have the power be the voices never so numerous that oppose it. ─John Milton[1]

Our generation likes to flatter itself that it attaches less weight to economic considerations than did its parents or grandparents. The "End of Economic Man" bids fair to become one of the governing myths of our age.[2] Before we accept this claim, or treat the change as praiseworthy, we must inquire a little further how far it is true. When we consider the claims for social reconstruction which are most strongly pressed, it appears that they are almost all economic in character: we have seen already that the "reinterpretation in economic terms" of the political ideals of the past, of liberty, equality, and security, is one of the main demands of people who at the same time proclaim the end of economic man. Nor can there be much doubt that in their beliefs and aspirations men are today more than ever before governed by economic doctrines, by the carefully fostered belief in the irrationality of our economic system, by the false assertions about "potential plenty," pseudo-theories about the inevitable trend toward monopoly, and impression created by certain much-advertised occurrences such as the destruction of stocks of raw materials or the suppression of inventions, for which competition is blamed, though they are precisely the sort of thing which could not happen under competition and which are made possible only monopoly and usually by government-aided monopoly.[3]

(... ...)

(... ...) difficult to get than others, will always be connected with such a multitude of circumstances that no single mind will be able to grasp them; or, even worse, those affected will put all the blame on an obvious immediate and avoidable cause, while the more complex interrelationships which determine the change remain inevitably hidden to them. Even the director of a completely planned society, if he wanted to give an adequate explanation to anyone why he has to be directed to a different job, or why his remuneration has to be changed, could not fully do so without explaining and vindicating his whole planㅡwhich means, of course, that it could not be explained to more than a few

  It was men's submission to the impersonal forces of the market that in the past has made possible the growth of a civilization which without this could not have developed; it is by thus submitting that we are every day helping to build something that is greater than any one of us can fully comprehend. It does not matter whether men in the past did submit from beliefs which some now regard as superstitions: from a religious spirit of humility or an exaggerated respect for the crude teachings of the early economists. The crucial point is that it is infinitely more difficult rationally to comprehend the necessity of submitting to forces whose operations we cannot follow in detail than to do so out of the humble awe which religion, or even the respect for the doctrines of economics, did inspire. It may, indeed, be the case that infinitely more intelligence on the part of everybody would be needed than anybody now possesses, if we were even merely to maintain our present complex civilization without anyone's having to do things of which he does not comprehend the necessity. The refusal to yield to forces which we neither understand nor can recognize as the conscious decisions of an intelligent being is the product of an incomplete and therefore erroneous rationalism.
  • It is incomplete because it fails to comprehend that the coordination of the multifarious individual efforts in a complex society must take account of facts no individual can completely survey. 
  • And it fails to see that, unless the complex society is to be destroyed, the only alternative to submission to the impersonal and seemingly irrational forces of the market is submission to an equally uncontrollable and therefore arbitrary power of other men. In his anxiety to escape the irksome restraints which he now feels, man does not realize that the new authoritarian restraints which will have to be deliberately imposed in their stead will be even more painful.
Those who argue that we have to an astounding degree learned to master the forces of nature but are sadly behind in making successful use of the possibilities of social collaboration are quite right so far as this statement goes. But they are mistaken when they carry the comparison further and argue that we must learn to master the forces of society in the same manner in which we have learned to master the forces of nature. This is not only the path to totalitarianism but the path to the destruction of our civilization and a certain way to block future progress. Those who demand it show by their very demands that they have not yet comprehended the extent to which the mere preservation of what we have so far achieved depends on the coordination of individual efforts by impersonal forces.

  We must now return briefly to the crucial pointㅡthat individual freedom cannot be reconciled with the supremacy of one single purpose to which the whole society must be entirely and permanently subordinated. The only exception to the rule that a free society must not be subjected to a single purpose is war and other temporary disasters when subordination of almost everything to the immediate and pressing need is the price at which we preserve our freedom in the long run. This explains also why so many of the fashionable phrases about doing for the purposes of peace what we have learned to do for the purposes of war are so very misleading: it is sensible temporarily to sacrifice freedom in order to make it more secure in the future; but the same cannot be said for a system proposed as a permanent arrangement.

  That no single purpose must be allowed in peace to have absolute preference over all others applies even to the one aim which everybody now agrees comes in the front rank: the conquest of unemployment. There can be no doubt that this must be the goal of our greatest endeavor; even so, it does not mean that such an aim should be allowed to dominate us to the exclusion of everything else, that, as the gilb phrase runs, it must be accomplished "at any price." It is, in fact, in this field that the fascination of vague but popular phrases like "full employment" may well lead to extremely shortsighted measures, and where the categorical and irresponsible "it must be done at all cost" of the single-minded idealist is likely to do the greatest harm.

  It is of very great importance that we should approach with open eyes the task which in this field we shall have to face after the war and that we should clearly realize what we may hope to achieve. One of the dominant feature of the immediate postwar situation will be that the special needs of war have drawn hundreds of thousands of men and women into specialized jobs where during the war they have been able to earn relatively high wages. There will, in many instances be no possibility of employing the same numbers in these particular trades. There will be an urgent need for the transfer of large numbers to other jobs, and many of them will find the work they can then get is less favorably remunerated than was true of their war job. Even retraining, which certainly ought to be provided on a liberal scale, cannot entirely overcome this problem. There will still be many people who, if they are to be paid according to what their services will then be worth to society, would under any system have to be content with a lowering of their material position relative to that of others.

  If, then, the trade unions successfully resist any lowering of the wages of the particular groups in question, there will be only two alternatives open: either coercion will have to be used (i.e., certain individuals will have to be selected for compulsory transfer to other and relatively less well paid positions) or those who can no longer be employed at the relatively high wages they have earned during the war must be allowed to remain unemployed until they are willing to accept work at a relatively lower wage. This is a problem which would arise in a socialist society no less than in any other; and the great majority of workmen would probably be just as little inclined to guarantee in perpetuity their present wages to those who were drawn into specially well-paid employments because of the special need of war. A socialist society would certainly use coercion in this position. The point that is relevant for us is that if we are determined not to allow unemployment at any price, and are not willing to use coercion, we shall be driven to all sorts of desperate expedients[expedients, not experiments], none of which can bring any lasting relief and all of which will seriously interfere with the most productive use of our resources. %{ it should be specially noted [:]
  • that monetary policy cannot provide a real cure for this difficulty except by a general and considerable inflation, sufficient to raise all other wages and prices relatively to those which cannot be lowered, 
  • and that even this would bring about the desired result only by effecting in a concealed and underhand fashion that reduction of real wages which could not be brought about directly. %}
Yet to raise all other wages and incomes to an extent sufficient to adjust the position of the group in question would involve an inflationary expansion on such a scale that the disturbances, hardships, and injustices caused would be much greater than those to be cured. 

  This problem, which will arise in a particularly acute form after the war, is one which will always be with us so long as the economic system has to adopt[? adapt] itself to continuous changes.
  1. There will always be a possible maximum of employment in the short run which can be achieved by giving all people employment where they happen to be and which can be achieved by monetary expansion. 
  2. But not only can this maximum be maintained solely by progressive inflationary expansion and with the effect of holding up those redistributions of labor between industries made necessary by the changed circumstances, and which so long as workmen are free to choose their jobs will always come about only with some delays and thereby cause some unemployment: to aim always at the maximum of employment achievable by monetary means is a policy which is certain in the end to defeat its own purposes. 
  3. It tends to lower the productivity of labor and thereby constantly increases the proportion of the working population which can be kept employed at present wages only by artificial means.
  There is little doubt that[,] after the war[,] wisdom in the management of our economic affairs will be even more important than before and that the fate of our civilization will ultimately depend on how we solve the economic problems we shall then face. The British, at least, will first be poor, very poor indeedㅡand the problem of regaining and improving former standards may in fact prove for Great Britain more difficult than for many other countries. If they act wisely, there is little question that by hard work and by devoting a considerable part of their efforts to overhauling and renewing their industrial apparatus and organization, they in the course of a few years be able to return to and even surpass the level they had reached. But this presupposes that they will be satisfied to consume currently no more than is possible without impairing the task of reconstruction, that no exaggerated hopes creates irresistible claims for more than this, and that they regard it as more important to use their resources in the best manner and for the purposes which contribute most to well-being than that we should use all their resources somehow.[4] Perhaps no less important is that they should not, by shortsighted attempts to cure poverty by a redistribution instead of by an increase in our income, so depress large classes as to turn them into determined enemies of the existing political order. It should never be forgotten that the one decisive factor in the rise of totalitarianism on the Continent, which is yet absent in England and America, is the existence of a large recently dispossessed middle class.

  Our hopes of avoiding the fate which threatens must indeed to a large extent rest on the prospect that we can resume rapid economic progress which, however low we may have to start, will continue to carry us upward; and the main condition for such progress is [:] [※ 경제가 빠르게 성장해야 한다(!) 그러기 위해서 꼭 다음 조건이 필요하다.]
  • that we should all be ready to adapt ourselves quickly to a very much changed world, 
  • that no considerations for the accustomed standard of particular groups must be allowed to obstruct this adaptation, 
  • and that we learn once more to turn all our resources to wherever they contribute most to make us all richer. 
The adjustments that will be needed if we are to recover and surpass our former standards will be greater than any similar adjustments we had to make in the past; and only if every one of us is ready individually to obey the necessities of this readjustment shall we be able to get through a difficult period as free men who can choose their own way of life. [※ 이 대목 전후는 정치(경제) 철학의 논제와 논증을 설파하는 게 아니라, 전후 경제부흥의 대업을 자처하며 대통령에 당선된 사람이 자기 국민들에게 요청하는 담화문처럼 읽힌다. 제갈공명(요즘으로 치면 경제자문위원장)이 할 말이 아니라 유비(요즘으로 치면 대통령)에게 어울릴 말 같다. 물론 하이에크는 제갈공명도 아니다. ]

Let a uniform minimum be secured to everybody by all means; but let us admit at the same time that with this assurance of a basic minimum all claims for a privileged security of particular classes must lapse, that all excuses disappear for allowing groups to exclude newcomers from sharing their relative prosperity in order to maintain a special standard of their own.

pp. 212-215

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