Can labour unions re-invent themselves?

The context for my idea here is that Ottawa, Canada’s capital, is on day 34 of a full and complete public transit strike.  And while these comments were inspired by this particular strike, I think my observation might be general enough to be portable.

While a ‘bus strike’ is inconvenient any time, an Ottawa winter is a particularly unpleasant time for it:  biking or walking  are much less attractive options during snow-storms or when the mercury dips to -20 degree Celsius or lower… 

The reason for the strike?  Control.

The  details of this particular strike are really not all that important… The City of Ottawa had, a few years ago, been amalgamated from the local communities.  During amalgamation, the governance structures were not properly designed to balance the concerns of the civil service labour unions to look after their employees on the one hand and the ability of the City to manage its employees on the other.  The current Mayor and City Council have been attempting to regain the very ability to manage the City’s operations – and the City’s employees.

Now, the first of 8 or 9 employee union contracts (bunched together, from the amalgamation) has come up for renewal.  Surprisingly enough, this union chose to go on strike!

The City has offered a substantial salary increase in its latest offer  (certainly above expectations) in exchange for increased ability to manage – and prevent some blatant abuses of ‘the system’ identified in a recent audit.  Currently, this is controlled by the union – and the union has made it clear they will not give up their power, no matter what. 

Before a vote on the most recent contract offer (when the union had to be legislated to even present it to its members), the head of this union as well as the head of the ‘umberella union of unions’ have urged the members to refuse the contract ‘in solidaruty with all the other unions whose contracts are coming up shortly’.  Some members told me they left the union rally, shouting:  “We’ll stick it to Mayor O’Brien!”

Thus, we are in day 34 of the ‘bus strike’.

In a way, this bus strike has unified the citizens of Ottawa.  People give lilfts to friends, co-workers or, at times, complete strangers (I have).  It has become a sort of a ‘community building’ project.  Just about everyone, even merchants whose businesses are suffering the most, are united in their support of the City Council’s strong position – saying the Council must not give in.

Today, I was (as I often do) listening to a local open-line radio station where the host was – very effectively – asking callers what would be an effective solution:  cut through the rhetoric, the ‘rights and wrongs’ of each side’s positions, and actually try to come up with a solution which might work.  Very constructive – my compliments to him (though I have criticized him in the past on this blog).

I am a slow thinker… so, it was not until it was too late to call in that I got an idea – one I have not heard discussed anywhere before, but which I thought might break this stalemate.  And, if acceptable, this could help unions throughout ‘The West’ reinvent themselves for the emerging economy.  Have we not all seen evidence of just how out of touch with today’s economc and cultural situation many of the labour unions are?  Perhaps this could help…

It is impossible to serve two masters.  The employees cannot possibly be managed by both the union and the City at the same time – not in an effective way which would create an aimcable workplace atmosphere.  As long as there is a power struggle, there will be tension and stress and things will not work well.  Translating to bureaucrateese:  ‘Responsibility to multiple governance structures with non-congruent goals often results in an environment which has historically been unlikely to result in a positive atmosphere within the community of practice; in particular, one which would be conducive to collaborative efforts implementing best practices, thus creating a centre of excellence.’

The Resolution of the ‘Ottawa Bus Strike’ :

  • identify all sides’ responsibilities
  • identify all sides’ goals
  • find a solution to satisfy all of these

Responsibilities:

An employer – private or public – has a responsibility to its customers, citizens/shareholders as well as to its employees to manage effectively.  Here, the employer is the City of Ottawa.  In order to do fulfil its responsibilities, the City must retain management control – it is not their right, it is their responsibility to the user’s of OC Transpo (Ottawa’s public transit), to the citizens of Ottawa (the taxpayers) AND to its employees.

The labour union also has a clear mandate:  look after the interests of their membership in the workplace.  To this end, it is their responsibility to negotiate the best possible contract for their members form the emplolyer.

The employee/union member has the responsibility to live up to an agreed-upon contract.  They also have the responsibility to elect a union leadership which understand and accurately represents their best long-term interests.

Goals:

The goal of the City is to provide service to the citizens in the most effective manner possible and to live up to its responsibilities to the City’s employees.

The goal of the union is to manage things to be most beneficial to its employees.

The goal of the employees/members is to have a good job with fair compensation, with a good working conditions.

The way to satisfy all these responsibilities as well as all the goald – the best win-win solution – (in my never-humble-opinion) is to ralign who the employer is!

If these civil servants ceased to be employed by the City, but became employees of the union instead, all the goals and responsibilities would be satisfied!

The City and the union would negotiate a contract,  clearly and specifically defining all  the services the union will provide to the City,  and the price the City will pay the union for these services.  All expectations and details would be clear in the contract, with legal consequences for non-compliance from either side clearly spelled out.

The benefit to the union?  The members would retain the self-management which they are demanding by this strike – plus more.   This would not only respect the union’s jurisdiction, it would present them with an unprecedented opportunity to truly look after its membership

The benefit to the union members?  Since the union leadership is elected by the members, this would, in a very real way, be a form of self-government and would empower them.  This could only improve the workplace atmosphere – as they would be in full control of their working conditions!

The benefit to the City?  By contracting the union, rather than its members, the members would no longer be City employees, which would remove the City’s responsibility to them. The City could abolish the now-redundant layer of management and streamline its operations.  The final contract’s cost would be fixed, which would make the city’s budgeting much more efficient.

Is there a down side to this solution?

If it works,l could this model be used by other labour unions to help themselves re-structure, in order to remain relevant in the emerging economy?

Update:  Today, on day 35 of this transit strike, an opportunistic Councillor turned his back on the principles he defended as late as last week and broke ranks with the rest of the Council and, in a transparent effort to secure the backing of the powerful unions in his upcoming bid for the Mayor’s Chair, he has thrown his support behind the union. 

Still, according to my proposed model, his position would be accommodated:  the union would indeed retain the control they seek.  They would have to accept the responsibility which goes with the control they are striking to retain.

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Religion (definition): part 2

To recap from Religion (definition): part 1 :

Religion is a particular state of mind.  It covers beliefs (faith), convictions and even concepts or principles that humans find note-worthy, worship-worthy or love-worthy.  I attempted to demonstrate that different people define ‘religion’ very differently from each other (and from my above definition), providing example of a school librarian who only considered several sects of Christianity as ‘religion’ (not even covering all of Christianity) and classifying all else as ‘mythology’.  As there is no provision in our society for ‘protection from discrimination on the grounds of mythology’, should everyone define the term as narrowly (or according to their own particular liking), this would effectively place many ‘religions’ outside of legal protection…. 

C.G. Jung’s definition of ‘religion’ (which I happen to like because it is clear, concise and can be workable in both a personal and a legal context – as well as being a definition I think most people could accept), is as follow:

Religion appears to me to be a peculiar attitude of the mind which could be formulated in accordance with the original use of the word religio, which means a careful consideration and observation of certain dynamic factors that are conceived as “powers”: spirits, demons, gods, laws, ideas, ideals, or whatever name man has given to such factors in his world as he has found powerful, dangerous, or helpful enough to be taken into careful consideration, or grand, beautiful, and meaningful enough to be devoutly worshiped and loved.

This definition would effectively eliminate the problem which I cited in the ‘librarian’ example – and more.

This definition of religion limits it to a peculiar attitude of the mindnot the practices or ritualswhich accompany it.

As such, whereever freedom of religion was guaranteed, a person could believe, admit and openly discuss all aspects of their religion freely, without regard to how ‘offensive’ this may be to other religions or to some members of the society.   However, since religion is limited (by definition) to a state of mind – not actions – one could not claim protection under ‘freedom of religion’ laws for taking action which would contravene the laws of the land that person would happen to be living in.  In my never-humble-opinion, drawing a very firm line between ‘beliefs/thoughts/ideas’ and expressing them freely (protected) and actions (not protected) is very, very important.

All actions which contravene the laws of the land – no matter how much rooted in or motivated by ‘religion’ – ought not enjoy any protection under ‘freedom of religion’.

Example:

Human sacrifice is an integral part of many bona fide religions.  From ancient Egypt and other parts of Africa, to China and Japan, to Europe, and the Americas – human sacrifice was an integral part of many religious rituals.  If actions based on religious belief were to be protected under ‘freedom of religion’, any person claiming to subscribe to any one of these religions could commit ritual murder without fear of prosecution or any kind of legal action.  The murderer would be protected under ‘freedom of religion’.

I particularly selected human sacrifice for my example because it is so extreme.  Yet, it is a well documented part of many religious rituals!  If there is a blanket protection for actions based on religious belief, even such extreme acts as ritualized murder would be protected.

In no way am I proposing that this ought to be so.  To the contrary.  I am demonstrating in as strong terms as I can think of that ‘freedom of religion’ must not be allowed to excuse acts which are in breech of secular laws.  OK, so the ‘religious practice’in question need not be as drastic as human sacrifice:  it could be polygamy, ritual rape, paedophilia (child-brides), ritual cannibalism, genital mutilation (male and female) – the list could go on for pages… 

The particulars of the practice are really not important.  The key is that freedom of religion ought to protect one from discrimination based on thoughts, belief, ideas – but must not in any way protect behaviour which contravenes the secular laws of the land.

We must protect everyone’s right to believe and hold ideas freely and openly.  At the same time, we must not allow cries of ‘this is part of my religion’ to protect illegal behaviour:  this would only lead to the hijacking of religions by criminal minded people or those who wish to oppress -or worse. 

It would be wrong of us to allow religions to be abused in this manner.

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Tokarski RULES!!!

Oh yeah!!!

Tokarski and His team

Tokarski and 'His team'

 

Congratulations to the Canadian Junior Team for their win tonight!!!

A truly exciting game to watch!!!!  (Yes, it is THEIR fault I have a sore throat and no voice left now!!!)

Way to go, guys!!!!  YOU ARE THE CHAMPIONS!!!!

This is your working life meme

I’ve been tagged!  Thanks, Robert.

”It’s simple. Just list all the jobs you’ve had in your life, in order. Don’t bust your brain: no durations or details are necessary, and feel free to omit anything that you feel might tend to incriminate you. I’m just curious. And when you’re done, tag another five bloggers you’re curious about.”

OK, these are in order – sort 0f – but many overlap, sometimes several at a time….

  • looked after sheep (while in refugee camp in Austria)
  • helped make dried flower wreaths in a florist shop (same as above)
  • pet sitter/house sitter (during high-school/early university)
  • clerk in a ladies clothing store (actually, this one was interesting because it was very close to the Parliament Hill – and I’d get to talk to a lot of interesting people who came to The Hill and strolled by during their breaks)
  • flower shop – from answering the phone to making floral arrangements
  • clerk in a gift-shop in a hotel within a sight of the Parliament Hill (again, interesting people to talk to)
  • tutoring Math, Science, Physics and English
  • summer jobs in various hi-tech companies:  from writing code to writing up bids on contracts to more technical ‘stuff’
  • Started my first company:  clothing design (‘one-of’ pieces only, design captured my ‘impression’ of customer)
  • Satellite testing 
  • Programming
  • Designing specialized data acquisition and management systems/high tech sales (job evolution) 
  • Started an import/export company in a specialized field
  • Stay-at-home mom  (the most challenging – and rewarding job of them all!) 
  • While stay-at-home mom, have stayed active professionally – from sitting on a BOD of a professional association to little contracts
  • unpaid blogger

Yes, I know:  I cannot stay in one field for very long, at least, not full time (though I keep the connections).  I guess this proves my ADD!  Not the focused career-path most people have…  but, this is who I am!

Now, to tag five others (in no particular order):

Yeah, OK, so that is 6:  rounding off error!  But, I am curious… 

Merry Christmas, everyone!

 

Update:  Here is a link to ‘Stageleft’ – who started this meme and put together a nice little ‘catalogue’ of some of the Canadian bloggers who responded to this meme.  Thanks, Balbulican!

Update:  Here is the ‘Web-Elf’s – Binks’s’ list of jobs (scroll down a little).

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The rise of ‘Unions’ – Part 1

This is part of The Big Picture series of posts – my attempt to explain what is happening in the world around us.

Trade Unions  (labour unions) had been a puzzle to me for years:  I could not reconcile their stated goal, their self-proclaimed ‘raison d’etre’, with their behaviour. 

For years – while a teen, I watched my parent’s employers and their attitudes towards their employees.  My mom worked for a large crown corporation – a union shop – while my dad worked for a huge, multinational hi-tech company (no union). 

I had learned in school that unions were there solely to protect the employees from the ruthlessness of the employer – yet, my mom’s militant union constantly bullied her and caused her incredible stress.  Even when the union was not planning a strike – there were a lot of tentions raised by them in everyday life at my mom’s work.  And whenever the union ‘pushed’ the employer, the employer ‘pushed’ right back, leaving the employees stuck in the middle.  It was stressful, to say the least.

Contrast that with my dad’s employer:  they had first class benefits (my mom often used my dad’s ‘family member’ plan, when her own union-won plan would not cover things), they had much higher salaries (OK – so it was a high-tech company, but even their secretaries were better paid than the secretaries at my mom’s work), there was hardly any discord or any of the ’employer-employee stress’ that was present at my mom’s work.  There were family picnics and all kinds of ‘family stuff’ at my dad’s work (like summer jobs for employees’ kids, if they wanted them) that were completely unthinkable at my mom’s work.

It seemed to me that while my dad’s non-unionized employer motivated their employees with the proverbial ‘carrot’, my mom’s unionized place of work employed what could only be called a ‘double stick’ – one weilded by the employer, the other by the union.

Since then, I have worked a number of jobs – two of them unionized.  I have had good employers whom I would go to the end of the world for – and bad ones, whom I would like to leave at the end of the world.  And, I have started a number of small businesses which employed people – so, I guess I have had a ‘job’ as the employer, too.  Yet, I must admit, that my two unionized jobs were by far the most stressful environments – way more stressful than figuring out how to meet payroll in difficult times.

So, why unions?

Of course, history answers that one – that is a no-brainer! 

Yet, I cannot but think that the very reason why unions came about is also the reason why they are no longer a positive influence.  It all has to do with the whole ‘Scaling up of communities‘and ‘scaling up of caring’ rant I have been on lately… 

What started up as a small group to protect the rights of its members grew – and grew – and grew…  until it became too big to ‘care about’ (represent) each member of the union as an individual.  Just as we have seen with states, the ‘scaling up’ of any organization requires the introduction of governance structures which necessitates replacing ‘caring’ and ‘social bonds’ with ‘rules’ and ‘procedures’.

That is exactly what happened with unions!

Instead of being a small, yet ‘caring managable’ sub-group which represented each member, unions became a separate organization of its own – there are now even ‘unions of unions’, umberella organizations which organize the unions ‘from above’ and remove the ability of individual members to affect significantly the course of the union’s actions!  In effect, the unions have now become an additional layer of highly bureaucratized management which battles with the employer’s management structure for power over the employees…

And all because the unions grew to a size where they lost the ability to ‘care’!

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Scaling up ‘caring’

We all care deeply about our ‘loved ones’ – be they family or friends, or even pets.  We also want to be loved and respected.  We thrive in the knowledge that someone cares about us – not for what we are, but for who we are.

This is a very strong human need.  Some would point out that this need is not unique to humans – all ‘social beings’  share it:  and they would be right.  Our pets agree to adopt us as much as we adopt them.  And we are all aware of inter-species bonds in nature, too.  But, I am off on a tangent again…  This post is part of the current discussion of ‘The Big Picture’, which is focusing on human society in particular – so I will limit this look to humans…

In the Scaling up communities segment (to which I will be adding more posts), I have tried to look at how the process of living in ever-larger social units – communities – has necessarily affected the way we organize our societies, how we interact and govern each other.  Yet, this scaling up of communities has also affected us on very personal levels:  how and whom we interact with and what our expectations of ‘caring’ are, of others and of ourselves.  And that is what the posts ‘congregated’ here will concentrate on.

 

Back to The Big Picture

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Scaling up communities

This is a series of posts which are part of The Big Picture – or what is happening in our society.

We can only care – truly care – about a limited number of people at any one time. 

Yes, we can ‘care’ about ‘all of humanity’ and ‘all on Earth’ and ‘all existence’ – but this type of caring is very philosophical, because we cannot possibly know every human being, or every being, or every ‘thing’ around us!  But, we care about all these issues in a more detached way than we care about our parents, kids, or closest friends.

Why?

Perhaps the answer is in how our brain is structured:  the Dunbar number is just about the limit of our ‘Monkey Sphere’ – the better we know someone, the deeper inside our Monkeysphere they get.  This is the reason why the death of a loved one affects us more than the death of someone we have never heard of before – and whose name or specifics we do not know.  My take on this is in Scaling up communities – Part 1

As our small, primitive communities grew to larger ones – culminating in our current political structures, called states.  These are much larger than our original communities, so we have had to find new ways of administering our societal structures.  I explored this in Scaling up communities – Part 2.

Yet, our modern ‘states’ are just social and philosophical constructs – and are unable to ‘affect’ anything without the aid of people who act on their behalf.  In Scaling up communities – Part 3, I look at the general concept behind being ‘an agent of the state’.

What happens when the state contracts a class of citizens to perform a certain collection of tasks on its behalf?  Scaling up communities – part 4 looks at what happens when a whole class of citizens who deem themselves ‘independant professionals’ are contracted by the state – as in the case of physicians in a state which provides socialized medicare – and how these professionals are not free to act according to their conscience while they are forced to be nothing other than ‘agents of the state’.

The story is ‘to be continued’ – and updated as it is continued.

Scaling up communities – part 4

As part of capturing The Big Picture of our society, I have been examining the benefits and costs of scaling up of our communities.

In Part 3, I looked at the establishment of governance structures as a necessity to administer our societies which have scaled up to become states.  The people who enable the governance structures are, in the core meaning of the term, ‘agents of the state’.  (The lead-up posts can be found here:  Part 1 and Part 2.)

The moral dilemma which agents of the state face is simple in its mechanics, but complex in its resolution.  Perhaps it cannot really be satisfactorily resolved – only ‘put up with’, or managed, in one way or another.  And, in a way, this dilemma is also the ‘last check’ on the power of the state…

There is an inherent dichotomy between being an individual – with individual moral views and opinions – and being an agent of the state whose very purpose is to carry out the will of the state.  This cannot be easy, as it is unlikely that every agent of the state will agree with every single policy of the state – yet, it is their job to implement them all.

An ‘agent of the state’ is anyone who is directly hired by the state (civil servant) or who is officially licensed (contracted) by the state to deliver a service on behalf of the state.   (In this series of posts, I use the word ‘state’ in its core meaning:  it could mean provincial, municipal, federal, state, or whatever other political unit has sovereignity of a specific geographic area within a specific sphere of influence.)

This is not the ‘licensing’ – as in certification, where the state accredits someone to practice in a specific field on their own – like, say, plumbers or electricians.  Plumbers and electricians (etc.) may be ‘licensed’ by the state, but their clients contract them privately, not to deliver a government-mandated service.  (There are exceptions, where the state may hire private contractors also licensed to practice by the state, but that is ‘special case’.)

It is a different kind of ‘licensing’.  This kind of licence contracts the licencee to perform services on behalf of the state:  it is this ‘on behalf of the state’ which makes such a licensee an agent of the state

When delivering services to its citizens, the government is bound by a different set of rules than a private citizen, or a private business, is (or, at least, it ought to be).  A private contractor may bid on a job – but is not obligated to enter into a contract to pave someone’s laneway in pink interlock brick, if pink annoys him. 

The government already has a pre-existing contract with each citizen to deliver certain services in return for the taxes already levied upon its citizens.  Once a citizen chooses to exercise their part of the contract, the government is obligated to deliver such services.  And, the person who has accepted to be the government contractor is obligated to deliver this.

To put it into different terms:  if I run my own soup shop, I may need a business licence – but it is my shop and I pick what is on the menu.  If, on the other hand, the government got elected on a promise to provide 5 specific kinds of soup in soup kitchens, free to every citizen once a day, and if I get contracted by the government to run a soup kitchen, I cannot then turn around and say I will not make pea soup (that being one of the 5), because it is against my convictions or conscience or whatever!  Either, I open my own shop, and run it pea-soup-free – and get paid by my clients.  Or I accept to be paid by the government, in which case I will indeed be serving pea soup. 

This, of course, translates into areas much more controversial than pea soup….which, by the way, I rather like. 

Socialized healthcare, for instance, is one such area:  each and every physician who does not hand a bill directly to the patient (or their insurance company), but is paid by the state – each one of these physicians is an agent of the state.  And, each and every one of them is obligated to serve pea soup – or prescribe ‘the morning after’ pill, or perform abortions, or whatever other medical procedure the government has agreed to provide to its citizens, as long as the physician is profesionally qualified to perform such services. 

Yes, I know – many of my conservative readers may not like this.  It seems repugnant to many of us that a physician who is opposed to abortion on demand may be forced to prescribe ‘the abortion pill’…. 

I agree – it is WRONG. 

But it is not wrong because the government is forcing the physician to ‘act against their conscience’.  The government is doing no such thing:  the physician had agreed to abdicate his or her personal convictions or beliefs when he or she accepted to act as an agent of the state!

So, the fault does not lie with the demand that agent of the state actually deliver the services they are contracted to. 

The fault lies in forcing physicians be the agents of the state in the first place!

If a physician has a private practice, there is no way a government should be able to compel him or her to perform a procedure the physician does not want to – whether through moral convictions or because the doctor is having a bad hair day.  Independant professionals ought not be compelled to perform services against their will.  

But, it is a completely different situation if the physician is an ‘agent of the state’ … 

If the agents of the state refuse to carry out the very tasks the state has mandated – ones necessary for the state to fulfill its contract to its citizenry, that state will cease to function.  If not remedied, the state will cease to exist. 

This is the ‘last check’ on the state which I mentioned earlier:  by refusing to carry out the will of the state, should the action be too abhorrent, its agents can indeed bring about the end of such a state!

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Scaling up communities – Part 3

We, humans build communities.   As our societies grew, since the dawns of history, so did the size of our communities – and we reaped a lot of benefits from this.  Yet, the ‘scaling up’ process -while raising our standard of living – has some costs associated with it, too…

Part 1  of this series looked at the significance of Dunbar’s number (about 150):  the number of people who comfortably fit into our Monkeysphere (that is, the people we relate to as individuals, rather than statistics).  This is about the maximum size of our community, before we start ‘scaling up’ by perceiving ‘others’ as concepts, rather than individuals….the reason why the suffering of our parent or child ‘touches’ us more than that of a stranger.  

In Part 2 , I tried to demonstrate how scaling our communities up meant heaving to sacrifice some of our individuality (having to interact with more people than can fit into our Monkeyshpere – and whose Monkeyspheres we cannot fit into) but that the benefits of this,  specialization and greater productivity, benefits us by allowing us to reach a higher standard of living.  The side-effect of this scaling up of communities is the emergence of governance structures.  

Here, I would like to look at one of the many implications of scaling governance structures up – and the emrgence of a specific group of people to administer them:  the ‘civil servants’.

I cannot remember which king is said to have uttered:  ‘I AM the State!’ – perhaps there were many.  Yet, most ‘states’ (and here, I use the word state to mean a political association with sovereignity over a defined geographic area) today are not ‘a person’. ‘State’ is a concept which only exists when real flesh-and-blood people act as its agents. 

In other words, a ‘state’ cannot ‘do’ anything ‘physical’, because it is not a corporeal being in and of itself.  A ‘state’ cannot pick up a stapeler, or a gun – or write a constitution.  It is individual people, the agents of the state, who act on behalf of the state:  they carry out the actions necessary to establish the state’s existence and perform the physical actions needed to fulfill the obligations of the state in the social contract between it and the the polulace which created it.

As we have already seen in the earlier parts, as we, humans, get more successful at ‘community building’, our communities get bigger and we can no longer decide each ‘common position’ in the same way we used to:  we no longer know every other member of our society personally, so the methods of the ‘smaller scale community’ are no longer applicable. 

By ‘scaling up’ our communities, through our social contract, we have chosen to give away some of our individual decision-making choices and agreed, in certain areas of our life, to abide by the decisions that ‘the group’ has arrived at.  The group may choose to accept the decisions of its leader, or each citizen may be able to vote on every desision, with the majority opinion becoming binding on the group – or any number of other methods…but that is not the point of this post.

The point I am making is that once this ‘group decision’ is achieved on a specific topic, it becomes the ‘law’ (OK, I am simplifying the process – but not the principle) or ‘policy’ of the ‘state’.  This ‘group decision’ is implemented/enacted/put into practice/fulfilled through the governance structures of the state – with ‘the civil servants’ acting as ‘the agents of state’ who carry out the actions necessary to enact (enforce, fulfill, etc.) it.

In democratic systems – and I am specifically referring to our ‘Western Democracies’ – it is not likely that every citizen will agree fully with every ‘law’ or ‘policy’ of the state.  And, in our Western systems, that is a good thing, because it is through open debate that we grow.  (OK, so this bit is more theoretical, lately, than most of us would like, but in principle…)

And this is where we run into a real problem, a bit where the ‘scaling up’ of our community creates a moral dilema:  what happens when the civil servants – the very agents whose actions are the only means for the state to act in order to fulfill its social contrats with its citizens – what happens when these agents of the states personally disagree with what they are obligated to implement?

While they are ‘off the clock’ as private citizens, they have every right to be the individuals they truly are.  Yet, while they are acting as agents of the state – what should govern their behaviour?  Their inividual views and opinions, or the policies/laws the society has agreed to accept? 

Difficult question, to say the least.

IF they should follow the ‘social contract’ mindlessly, they risk becoming the very agents of injustice, of ‘tyranny of the majority’ – and atrocities like the Holocaust could NOT have happened without ‘agents of the state’ refusing to enact immoral policies, blindly putting into practice the unthinkable.  Never again!

On the other hand – what happens if the majority of the citizens approve a just law, yet one which is not favourable to the civil servants?  What if it is designed to protect a minority – but not a minority that (for some unknown reason) the majority of civil servants do not respect?  Or, what if it is meant to curb the intrusion of civil servants into citizens’ lives?  It is not unprecedented that most of the agents of the state would be morally opposed – or, at least, personally unwilling – to bring these policies/laws into practice…

So, where does the balance lie? 

At which point should the civil servants set aside their individuality – and their morality – in order to perform the will of the group?

Difficult question, to say the least.

Without the civil servant’s denial of their individual morality, while acting as agents of the state, the state cannot effect its will – and so it will effectively cease to exist.  Yet, without applying their ‘morality’ to their actions, the civil servants may be empowering immoral laws or policies.

Where does the balance lie?

In my never-humble-opinion, the civil servants are the ‘last check’ on the state:  they cannot but evaluate their own actions based on their personal morality.  Yet, while they are acting as agents of the state, they may not act upon this personal morality.  It is up to them to weigh the balance between continuing to act as agents of the state – or not.  If they choose to no longer act as agents of the state, they must abdicate their role of ‘agent of the state’….

In other words, if enough civil servants resign over moral objections by refusing to enact the will of the state, the state will cease to exist.  This must be a heavy weight on the conscience of each and every civil servant!

Return to ‘The Big Picture’

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‘Tax cut’ vs. ‘tax rebate’

What exactly is the difference between a ‘tax cut’ and a ‘tax rebate’?  There are several very fundamental differences.

First, let us look at ‘taxes’

Taxes are the money we pay to our government.  This money is supposed to be used for something people need to get together for in order to achieve, such as ‘policing’ and ‘national defence’.  Other ‘common goods’, such as education, road construction, and so on,  are among the things we contract our governments to do.  Paying taxes is the way we ‘pool our pennies’ to do this. 

We pay taxes in many ways.  It can be through income taxes, where an employer has to take a part of a worker’s earnings and send it to the government – only the remnant goes to the worker.  Or, it can be through consumption taxes, where part of the price of each product or service is raised by some amount which is then paid (remitted) by the merchant or service provider to the government.  There is more, but – you get the picture.

The government has lots of wonderful, highly trained (and higly paid) civil servants who keep meticulous records of every penny that comes in:  whom it comes from and where it is going.  They also keep meticulous records making sure everybody has paid what they are supposed to.

Tax Cut

In a tax cut, the amount of money the government asks for is reduced.  Fewer pennies are coming into the government coffers, so more of them stay in your pocket – either because less of your wages gets sent to the government so that more can go to you, or because the price you pay for something is closer to its cost, since the price is less artificially raised by taxes. 

It also means that fewer pennies are entering the government coffers.  And (in an ideal world) fewer pennies coming in means fewer people who need to keep meticulous records of the pennies.  As in, fewer highly skilled, well paid professionals whose salaries are paid from all these pennies coming in.

Tax Rebate

A tax rebate works very differently.  The government is asking for the same amount of money to be sent into the government coffers, so the same amount of money is taken from a worker’s paycheque as before and sent to the government.  Buying ‘stuff’ is still expensive, because the price of everything still includes the same amount of of taxes – which are sent to the government coffers. 

The legions of highly trained (and highly paid) civil servants still keep meticulous track of all of this.  Then, at the end of the year, after the civil servants have done all the figuring out and balancing of things, they decide how much more you have paid than you should have.  So, they issue a cheque for this amount and send it to you. 

All this time, these pennies were in the government coffers, not in your pockets – so it was much harder to make the ends meet during the whole year….but now, you get a little bit back.

These are the ‘mechanics’, if you will, of the difference between a ‘tax cut’ and a ‘tax rebate’.  But there is another very important difference between these two – a difference I have not really heard people discussing. 

It is the difference in who is dominant in the government-taxpayer relationship.

When we pay taxes to our government, we are, in effect, contracting the government to act on our behalf in certain areas.  We, the taxpayers, are the boss.  Yes, the government has means to coerce us to pay, but the psychological and philosophical principle holds for how the relationship is set up.  The individual is the one who is employing the government, the individual is the empowering partner in the relationship.

When the government sends us rebates, it is the government who is the decisionmaker and the dominant partner in the relationship.  The taxpayer is reduced to the grateful recipient while the government is the power which decides who deserves to get money, and how much.

To make it easier to understand the relationship, let’s reduce the scale to the level of a family.  One partner works and earns a paycheque, the other looks after the household. 

If the earner controls the money, then the earner decides how much to hand over to the one who looks after the household and how much to keep.  The house-keeper may ask for extra when needed, but it is the earner who is in control.  If, on the other hand, the earner hands over the full paycheque to the house-keeper, and perhaps gets a little allowance for personal expenses, it is the house-keeper who is in control…  as in the first minute or so of the clip below:

To sum up, the idea behind a tax rebate in Oscar’s words:   ‘Holy hell!  The government has us on an allowance!’