I have written and will mail on Monday two Freedom of Information Act requests to the State of Hawaii for copies of Barack Obama's birth certificate as per Larwyn's suggestion. Pamela Geller of Atlas Shrugs argues that there may be no problem with Mr. Obama's birth certificate, but the State of Hawaii and Mr. Obama have an ethical obligation to come clean on this matter.
Mark Bennett, Attorney General
Department of the Attorney General
State of Hawaii
425 Queen Street
Honolulu, Hawaii 96813
Dear Mr. Bennett:
This is a freedom of information act request for the birth certificate of Barack Obama, born August 4, 1961. Because Mr. Obama is a public figure and because of the importance of this information to the public welfare the ordinary rules of confidentiality do not apply. I will be happy to pay your normal processing fee.
Sincerely,
Mitchell Langbert
Janice Okubo
Department of Health
State of Hawaii
1250 Punchbowl Street Room 326
Honolulu, Hawaii, 96813
Dear Ms. Okubo:
This is a freedom of information act request for the birth certificate of Barack Obama, born August 4, 1961. Because Mr. Obama is a public figure and because of the importance of this information to the public welfare the ordinary rules of confidentiality do not apply. I will be happy to pay your normal processing fee.
Sincerely,
Mitchell Langbert
Sunday, June 29, 2008
Pamela Geller and the Obama Birth Certificate
Pamela Geller of Atlas Shrugged (hat tip Larwyn) cites Israel Insider about the missing Obama birth certificate. There is uncertainty about the authenticity of the copy of Barack Obama's birth certificate produced on Obama's fight the Smears site. Geller's correspondent Joe has analyzed the birth certificate and found a potential seal, though Israel Insider questions it. Geller concludes that the seal is really there and suggests:
"I believe the Obama campaign would deliberately keep such a question alive to diminish the veracity of the real scandals Obama is guilty of (Rezko, Auchi, Wright, Nation of Islam, Malley, Powers, Odinga, corruption, lies etc."
Perhaps Mr. Obama should make the birth certificate available and Republicans should emphasize a range of criticisms. There are many to choose from.
"I believe the Obama campaign would deliberately keep such a question alive to diminish the veracity of the real scandals Obama is guilty of (Rezko, Auchi, Wright, Nation of Islam, Malley, Powers, Odinga, corruption, lies etc."
Perhaps Mr. Obama should make the birth certificate available and Republicans should emphasize a range of criticisms. There are many to choose from.
Two Ways To Organize a Society
Two ways to organize society are equity and achievement. Under the equity principle there can be economic inequality only if it is associated with equal opportunity and if the inequality optimally benefits the disadvantaged. Under an achievement theory, society is best off if it is organized so that the quantity and quality of achievement is optimized. Thus, a nation like Athens would certainly not qualify under the equity principle because there was slavery, but it would qualify under the achievement principle as one of the great societies in history.
Principles like these are not easily tested empirically. Only through history can we judge whether societies that operate under one optimizing rule or the other have worked best. One problem is execution. Few societies (ancient Sparta is one) have been able to establish equal opportunity. If they could, the result would likely be unsatisfactory. The poorest and the wealthiest people in society would possibly be much worse off precisely because of equality of opportunity. This is because achievement is the source of progress and achievement is possible only if there is inequality.
In his book Creativity: Beyond the Myth of Genius* Robert W. Weisberg of Temple University argues against the idea that creativity results from genius or luck. Rather, creativity results from focused application of ordinary thinking based on well-developed expertise. Creative works are not "set breaking" and do not constitute "revolutions", but rather build on prior inventions and pre-existing knowledge bases. Weisberg writes that to encourage creativity in the young "we should emphasize development of deep expertise in a particular domain"**. As well, motivation to create plays a role. To motivate people to be creative "exposure at an early age to subject matter in the arts and sciences, structured in such a way as to appeal to the young, can result in a child's naturally developing an interest in some area. At a later age exposure to mentors can play multiple roles." Even with respect to prodigies: "these skills will not express themselves without strong support from the environment, especially the family, as we saw...in the case of Mozart and Picasso. Thus, even the most talented must have the right environment if their talent is to bear fruit."
If Weisberg is right, then achievement depends in part on unique opportunities. It is impossible to provide the same nurturing to all, nor would it be desirable. To create a society where all have the opportunity to be Mozart, it would be necessary to exclude anyone's being a Picasso. To create a society where Mozart would not be entitled to the rewards of Mozart's work would likely de-motivate him. But even the worst-off member of society benefits to a large degree from Mozart's creative genius (or Puff Daddy's).
It is true that the achievement theory leads to distributional inequity. Some achieve more than others, and this in part is due to skills developed in the family at an early age. But does that mean that the achievement theory is inequitable? It may be that the worst off is best off in a society that stimulates achievement through the recognition of basic rights.
In addition, there is the question of pragmatic execution. What have been the outcomes of societies organized along the lines of equity and what have been the outcomes of societies organized along the lines of achievement? When the equity principle was first brought to public awareness in the eighteenth century there was considerable injustice. (It also is true that few societies had been organized along any lines but tribal at that time.) Throughout the nineteenth century, societies such as England and America that were organized on the achievement principle were attacked as inequitable. Yet, in the twentieth century, societies that were organized on the equity principle, such as the Soviet Union, Nazi German and Red China, committed far worse atrocities than any in the eighteenth and nineteenth centuries. Today, the United States and England have increasingly been organized along equity principles, but the two societies are less, not more, equitable than they were under the achievement principle.
Thus, there is a gulf between the theory of equity and the results of the equitable philosophy because human nature and human power needs do not coincide with the cool rationality of a philosopher's anticipating outcomes under a "veil of ignorance". Thus, the resolution of the dispute between equity and achievement needs to be reviewed empirically and experimentally, not through philosophical speculation.
Achievement may be defined as a creative act that merits social recognition. The social recognition evolves because the creative act is helpful to at least a portion of society. The best way to motivate socially useful action is through fair reward. Because there is no true way to determine the fairness of rewards, and because human reason is inevitably self-serving and biased, the fairest way is to let the marketplace determine them.
*Robert W. Weisberg, Creativity: Beyond the Myth of Genius. New York: W.H. Freeman and Company, 1993.
**As well, this contradicts the idea that basic skills are unimportant to creativity, a fundamental precept of progressive education.
Principles like these are not easily tested empirically. Only through history can we judge whether societies that operate under one optimizing rule or the other have worked best. One problem is execution. Few societies (ancient Sparta is one) have been able to establish equal opportunity. If they could, the result would likely be unsatisfactory. The poorest and the wealthiest people in society would possibly be much worse off precisely because of equality of opportunity. This is because achievement is the source of progress and achievement is possible only if there is inequality.
In his book Creativity: Beyond the Myth of Genius* Robert W. Weisberg of Temple University argues against the idea that creativity results from genius or luck. Rather, creativity results from focused application of ordinary thinking based on well-developed expertise. Creative works are not "set breaking" and do not constitute "revolutions", but rather build on prior inventions and pre-existing knowledge bases. Weisberg writes that to encourage creativity in the young "we should emphasize development of deep expertise in a particular domain"**. As well, motivation to create plays a role. To motivate people to be creative "exposure at an early age to subject matter in the arts and sciences, structured in such a way as to appeal to the young, can result in a child's naturally developing an interest in some area. At a later age exposure to mentors can play multiple roles." Even with respect to prodigies: "these skills will not express themselves without strong support from the environment, especially the family, as we saw...in the case of Mozart and Picasso. Thus, even the most talented must have the right environment if their talent is to bear fruit."
If Weisberg is right, then achievement depends in part on unique opportunities. It is impossible to provide the same nurturing to all, nor would it be desirable. To create a society where all have the opportunity to be Mozart, it would be necessary to exclude anyone's being a Picasso. To create a society where Mozart would not be entitled to the rewards of Mozart's work would likely de-motivate him. But even the worst-off member of society benefits to a large degree from Mozart's creative genius (or Puff Daddy's).
It is true that the achievement theory leads to distributional inequity. Some achieve more than others, and this in part is due to skills developed in the family at an early age. But does that mean that the achievement theory is inequitable? It may be that the worst off is best off in a society that stimulates achievement through the recognition of basic rights.
In addition, there is the question of pragmatic execution. What have been the outcomes of societies organized along the lines of equity and what have been the outcomes of societies organized along the lines of achievement? When the equity principle was first brought to public awareness in the eighteenth century there was considerable injustice. (It also is true that few societies had been organized along any lines but tribal at that time.) Throughout the nineteenth century, societies such as England and America that were organized on the achievement principle were attacked as inequitable. Yet, in the twentieth century, societies that were organized on the equity principle, such as the Soviet Union, Nazi German and Red China, committed far worse atrocities than any in the eighteenth and nineteenth centuries. Today, the United States and England have increasingly been organized along equity principles, but the two societies are less, not more, equitable than they were under the achievement principle.
Thus, there is a gulf between the theory of equity and the results of the equitable philosophy because human nature and human power needs do not coincide with the cool rationality of a philosopher's anticipating outcomes under a "veil of ignorance". Thus, the resolution of the dispute between equity and achievement needs to be reviewed empirically and experimentally, not through philosophical speculation.
Achievement may be defined as a creative act that merits social recognition. The social recognition evolves because the creative act is helpful to at least a portion of society. The best way to motivate socially useful action is through fair reward. Because there is no true way to determine the fairness of rewards, and because human reason is inevitably self-serving and biased, the fairest way is to let the marketplace determine them.
*Robert W. Weisberg, Creativity: Beyond the Myth of Genius. New York: W.H. Freeman and Company, 1993.
**As well, this contradicts the idea that basic skills are unimportant to creativity, a fundamental precept of progressive education.
The Federalist No. 13 and Economies of Scale in Government
In the Federalist Number 13 Hamilton argues that an advantage to adoption of the Constitution and establishment of a unified nation as opposed to 13 separate states or three regional confederacies is efficiency that results from economies of scale. Hamilton argues:
"No well-informed man will suppose that the affairs of such a confederacy can be properly regulated by a government less comprehensive in its origins or institutions than that which has been proposed by the convention. When the dimensions of a State attain to a certain magnitude, it requires the same energy of government and the same forms of administration which are requisite in one of much greater extent."
Hamilton was right about the costs of government. The cost of governing 3 million people is much less than twice the cost of governing 1.5 million people. But Hamilton could not have foreseen the increasingly strategic role that government plays in economic development. That is, a range of federal policies restrict and influence business decision making in ways that Hamilton could not have foreseen. These include the creation of money, the social security system, funding of urban renewal, health plans for the elderly. Hamilton did advocate central banking and federal involvement in the economy, such as the creation of a state manufacturing incubator, but he could not have imagined the degree to which government influences economic behavior in our world.
The choice between centralization and decentralization involves two considerations: the economies of scale that Hamilton identified, and the creativity and experimentation that decentralization permits. Thirteen states permit thirteen approaches to regulation. Two or three confederacies would permit two or three approaches. Diversity of strategies permit comparisons and learning. Hamilton was right with respect to the Constitution, but he overstates the value of economies of scale as they might apply to our world.
"No well-informed man will suppose that the affairs of such a confederacy can be properly regulated by a government less comprehensive in its origins or institutions than that which has been proposed by the convention. When the dimensions of a State attain to a certain magnitude, it requires the same energy of government and the same forms of administration which are requisite in one of much greater extent."
Hamilton was right about the costs of government. The cost of governing 3 million people is much less than twice the cost of governing 1.5 million people. But Hamilton could not have foreseen the increasingly strategic role that government plays in economic development. That is, a range of federal policies restrict and influence business decision making in ways that Hamilton could not have foreseen. These include the creation of money, the social security system, funding of urban renewal, health plans for the elderly. Hamilton did advocate central banking and federal involvement in the economy, such as the creation of a state manufacturing incubator, but he could not have imagined the degree to which government influences economic behavior in our world.
The choice between centralization and decentralization involves two considerations: the economies of scale that Hamilton identified, and the creativity and experimentation that decentralization permits. Thirteen states permit thirteen approaches to regulation. Two or three confederacies would permit two or three approaches. Diversity of strategies permit comparisons and learning. Hamilton was right with respect to the Constitution, but he overstates the value of economies of scale as they might apply to our world.
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