Henry Farrell at Crooked Timber posted some critical remarks on public choice theory, and Kieran Healy chimed in with a piece on “Shake’n’Bake social theory” of the general form “A is really B”. For example, public choice theory can be stated as “politics is really a market for votes”. All of this can be applied at the meta-level, in the form “Theory A is really Theory B, with a change of names”. As it happens, I’ve used precisely this move to argue, that “Public Choice theory is really the Marxist theory of the state, and the associated political program is really Leninism”.
The central points of the Marxist theory are
(1) Politics is about struggle between economic classes. The state acts in the interest of the capitalist class as a whole, and arbitrates differences among Îfractionsâ of capital;
(2) Political ideas (except Marxism) are Îideologiesâ designed to rationalise class rule;
(3) The masses acquiesce because of Îfalse consciousnessâ associated with submission to a dominant or Îhegemonicâ ideology.
Translating to public choice theory, we get:
(1) Politics is about the struggle between interest groups. The state responds to the pressure of organised interest groups, typically tight coalitions of producer groups. Log-rolling between these groups produces an outcome which benefits them collectively at the expense of taxpayers and consumers;
(2) Political ideas (except free-market ideas) are ideologies designed to rationalise policies serving various interest groups;
(3) Voters acquiesce because of Îrational ignoranceâ which leads them to take little in-terest in politics and makes them easily subject to manipulation by political interests.
On the Leninist implications of both theories
If ideas do not matter, free speech is at best a luxury and at worst a distraction. Even if speech is not actually suppressed, it is debased. When political debate is seen as a charade by its participants, it naturally becomes one. Furthermore, since the system cannot be changed by reason, some form of ‘short sharp shock’ is required. The result is a cult of ruthlessness (the catchphrase here is ‘tough decisions’). Since opposition to oneâs policies is interpreted as a sign that interest groups are being hurt, it may be taken as evidence of correctness. The correct response is not to persuade oneâs opponents, but to override them.
This was in a piece published in, of all places, the Centre for Independent Studies journal, Policy. The editor in those days, Michael James, was an interesting person – too interesting for the CIS in the end, as I recall.
I’ve done one piece of historical revision in the above story. I didn’t explicitly identify authoritarian Marxism with Leninism in this piece, and I owe the idea of ‘Market Leninism’ to New Zealand economist Brian Easton.
If you want to read the entire article, it’s posted below.