Thursday, January 2, 2020

Prosocials were more optimistic about the future of morally good (than bad) agents, while individualists were not; this was driven by prosocials’ failure to update beliefs from undesirable information about morally good agents


Zheng, Shuying, Xinyuan Yan, Jenifer Siegel, Vladimir Chituc, Shiyi Li, Molly Crockett, and Yina Ma. 2020. “Self-serving Karmic Beliefs: Prosociality Influences Vicarious Optimism.” PsyArXiv. January 2. doi:10.31234/osf.io/ecqgf

Abstract: Belief in karma is ubiquitous, appearing early in development and impacting prosocial behavior. Here, we tested the possibility that karmic beliefs are self-serving: are “good” people more likely to believe that good things happen to good people? Study 1 (n=170) showed stronger karmic beliefs in more prosocial individuals. Next, we tested whether self-serving karmic beliefs arose from a motivated deployment of vicarious optimism: prosocial individuals adopt karmic beliefs by prioritizing desirable (the fortunes of good people, the misfortunes of bad people) over undesirable information when predicting the future. Study 2 (n=107) showed that prosocials were more optimistic about the future of morally good (than bad) agents, while individualists were not. This was driven by prosocials’ failure to update beliefs from undesirable information about morally good agents. Together, we suggest that karmic beliefs are self-serving, and result from a failure to update beliefs from information that conflicts with a karmic worldview.

Discussion
Karma denotes the belief that good things will happen to people who have done good deeds, while misfortunes will befall bad people in the future. In the current studies, combining the moral character learning and vicarious belief update tasks, we are able to quantify the beliefs about the future of people who have done objectively good or bad deeds. We show that individuals hold optimistic beliefs about the future of good people and discount undesirable feedback when predicting their futures. In contrast, individuals similarly incorporate desirable and undesirable feedback into their beliefs about bad people’s futures. These results suggest that vicarious optimism is one possible cognitive mechanism that gives rise to karmic beliefs. Furthermore, we show that prosocial individuals (relative to individualists) hold stronger karmic beliefs and stronger vicarious optimism for good relative to bad people, suggesting that karmic beliefs are self-serving: good people more likely to believe that good things happen to good people.

We provide evidence for a correlation between prosociality and karmic beliefs. However, the causal direction of this relationship remains open to discussion, and is likely bidirectional. Previous studies showed that priming of karmic beliefs increased generosity and prosocial behavior (White, Kelly, Shariff, & Norenzayan, 2019), suggesting that karmic beliefs may be a precursor to prosocial behavior. However, studies developmental work suggests that prosocial behavior may emerge earlier than karmic beliefs; preverbal infants (6-10 months) show disapproval of antisocial behavior (Hamlin, Wynn, & Bloom, 2007) and infants between 12 and 24 months exhibit prosocial behaviors (Brownell, 2013), whereas karmic beliefs have only been demonstrated in 4-6-year-old children (Banerjee & Bloom, 2013, 2017). Thus, it may also be the case that prosociality promotes the development of karmic beliefs. Prosocial behavior is often costly (Crocker, Canevello, & Brown, 2017). Karmic beliefs that morally good behavior will be rewarded could provide one type of justification for these costs and serve as a psychological compensation (Bäckman & Dixon, 1992). In addition, helping others also brings positive “side effects” (Carlson & Zaki, 2018), such as positive feelings (Aknin, Van de Vondervoort, & Hamlin, 2018) and social praise (Eisenberg, Wolchik, Goldberg, & Engel, 1992). Thus over time, the beliefs that performing good deeds increases the chance of future desirable outcomes may be reinforced into a karmic worldview.


People hold karmic beliefs in both first-party and third-party contexts (Hafer & Olson, 1989). If prosocials and individualists hold karmic beliefs to a similar extent, we might expect strong optimistic belief updating for the self in prosocials, and pessimistic belief updating for the self in individualists. However, we observed that prosocials and individualists were similarly optimistic about their own futures. One potential explanation is that the wishful thinking for oneself outweighs karmic believes when there are any conflicts (Mata & Simão, 2019). Alternatively, individualists may not identify themselves as “bad people” given vast evidence that most people tend to view themselves in a positive light (Sanitioso & Wlodarski, 2004). Thus, it is possible that individualists believe in karma but view themselves as good people who deserve an optimistic future. Given that we found weaker karmic beliefs in individualists, the finding of similar optimistic beliefs for the self in individualists and prosocials would lend further support to our hypothesis that karmic beliefs are self-serving, so that strong karmic beliefs motivates prosocial individuals to believe in a bright future (possibly caused by the good deeds they did). Taken together, this suggests that the self-serving nature of karmic beliefs applies to both the self and other people.

In current study, individualists not only failed to show asymmetric vicarious optimism towards good and bad agents; they also did not show vicarious optimism at all. Consistent with previous findings that individualists maximize the differences between the self and others in allocating monetary reward (Haruno & Frith, 2010; Liu et al., 2019) or responding to painful stimuli (Singer et al., 2008), individualists also differentiate optimistic future beliefs toward the self and others (only showing optimism towards self, but not to others: t(50) = 2.35, p = 0.023, 95% CI = [0.58, 7.43], Cohen d’ = 0.33). Taken together, this suggests individualists prefer to maximize self-other differences not only in material outcomes (i.e., monetary allocation, physical pain) but also in immaterial beliefs about the future.


One limitation of our second study is that we only provide evidence for ‘half’ of the karmic worldview, i.e., that good things will happen to good people; we did not observe evidence for beliefs that bad things will happen to bad people. Even prosocials who showed stronger karmic beliefs did not express pessimistic beliefs about bad agents. This might be due to that, in prosocials’ karmic belief system, good things not happening is already a type of punishment for the bad people, given that prosocial generally care about others and prefer not to do harm to others (Penner., Dovidio., Piliavin., & Schroeder., 2005), thus prosocials do not predict bad consequence for morally bad people. Indeed, the current sample, we found evidence that prosocials showed stronger harm aversion in the moral decision task where they trade off profit for themselves against pain for another person (harm aversion: prosocials vs. individualists, t(101) = 4.39, p < 0.001, 95% CI = [0.11, 0.29], Cohen d’ = 0.43).

In conclusion, the current study provides a novel framework to decipher the cognitive processes that give rise to karmic beliefs, and further proposes that karmic beliefs may be subject to self-serving motivations. Our findings suggest that karmic beliefs – a feature of many religious traditions – may be a key component of a positive feedback loop between beliefs and behavior that together contribute to large-scale cooperation.

Sense of coherence is a health resource that moderates stress and helps limit the occurrence of overweightness and eating disorders

The Relationship between Sense of Coherence, Stress, Body Image Satisfaction and Eating Behavior in Japanese and Austrian Students. Yoshiko Kato et al. Psych 2019, 1(1), 504-514, November 14 2019. https://doi.org/10.3390/psych1010039

Abstract: Background: Restrained, emotional, and external eating are related to obesity and eating disorders. A salutogenic model has confirmed sense of coherence (SOC) as a health resource that moderates stress and helps limit the occurrence of overweightness and eating disorders. This study aimed to examine the relationship between SOC, social support, stress, body image satisfaction (BIS) and eating behaviors in different cultural environments. Methods: A total of 371 Austrian (161 men, 210 women) and 398 Japanese (226 men, 172 women) university students participated. The SOC-13 scale, Multidimensional Scale of Perceived Social Support, Dutch Eating Behavior Questionnaire, BMI-Based Silhouette Matching Test and an analogue single-stress item were used as measurements. Results: SOC negatively affected all three types of eating in Austrian students (men: β = −0.227 to −0.215; women: β = −0.262 to −0.214). In Japanese students, SOC negatively affected external eating in both sexes (men: β = −0.150; women: β = −0.198) and emotional eating (β = −0.187) in men. BIS indicated that the desire to become slim predicted restrained eating, women’s emotional eating, and men’s and Austrian women’s external eating. Stress was only predictive of emotional eating in Japanese men. Conclusions: This study found that SOC, BIS and stress might be valuable factors regulating eating behavior in a cultural context. However, the relationship between SOC, BIS, stress and eating behavior differs between cultures.

Keywords: sense of coherence; restrained eating; emotional eating; external eating; body image satisfaction; cross-culture

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emotional eating (EME), external eating (EXE), restrained eating (RE)

4. Discussion

The main findings of this study indicate that SOC and BIS pertain negatively to RE, EME, and EXE with the appearance of culture and gender differences. In particular, SOC negatively predicts RE, EME, and EXE, particularly in Austrian students. For Japanese students, the relationship between SOC and eating behaviors seems to be less pronounced.
Japanese students had higher scores for RE and EXE but did not differ in EME. Not all eating behaviors reflect disordered eating, per se, but some eating behaviors seem to be associated with occasional overeating and moderate overweightness, such as restrained and emotional eating [31]. High RE values do not differentiate between successful and unsuccessful restrained eaters [7,32]. Considering the higher percentage of underweight Japanese students, RE seems to be a highly and successfully practiced eating behavior in Japan, independent of SOC and social support. Only BIS predicts RE in Japanese students, whereas SOC seems to be a source of eating regulation, in addition to BIS, in Austrian students. However, considering the higher rate of overweight students in Austria, this regulation is less successful for Austrian students than for Japanese students. SOC predicted EME in both male and female Austrian students and in Japanese male students, but not in Japanese female students. In the Japanese student sample, BIS was a significant predictor in women but not men, and stress was another predictor of EME. EXE was related to SOC in both countries, and BIS helped predict EXE in Austrian men and women and Japanese men but not in Japanese women. Stress correlated negatively and SOC correlated positively with social support among Japanese women; however, both variables disappeared as predictors of eating behavior in Japanese women, and seemed to be coping resources.
A previous study with Dutch subjects found that being female and having a strong SOC, a flexible RE, and self-efficacy promoted healthy eating practices [33]. The work of Speirs et al. suggested that a higher SOC is expected to prevent unhealthy eating practices and foster healthy eating behaviors in children [14]. This study found that SOC tended to prevent unhealthy eating behaviors.
In this investigation of two cultures, we examined the association between SOC and eating behaviors, based on a salutogenic model. SOC indicates the extent to which an individual has a pervasive and enduring, yet dynamic, feeling of confidence that the environment is predictable and that things will work out as well as can reasonably be expected. SOC contains aspects of optimism and control and represents the ability to cope with stressful events and find them meaningful [15]. A previous study reported that a strong SOC may confer some resilience against chronic diseases [34]. The results of the present study suggest that a high SOC might prevent RE, EME, and EXE in Austrian subjects. In contrast, SOC affected EXE in Japanese men and women and EME in Japanese men. SOC and stress were strongly associated in Japanese students and had a more indirect association with eating behaviors. In Austrian students, SOC, stress and social support were weakly correlated, while SOC was more strongly correlated with eating behaviors.
A higher SOC has been reported to relate to less perceived stress and a lower stress response [35]. Some studies have reported that obesity and eating disorders are caused by stressful situations [36]. Controlling stress is therefore necessary to maintain healthy eating behaviors. Because the degree of stress affected EME in Japanese men in the present study, we suggest that improving SOC might be effective in reducing EME via stress reduction. Social support, as an external health factor resource, was not directly related to the three eating behaviors but was correlated with SOC in this study. Social support seems to be associated with eating behaviors via SOC-mediated effects. This finding is in line with the results of our previous study, which showed that eating behavior was associated with interpersonal relationships [37].
Overall, as expected, the results supported the hypothesis that SOC affects eating behaviors and overweight-related eating behaviors more directly in Austrian students, whereas SOC relates to stress reduction in Japanese students and indirectly relates to eating habits.
It is important to note that cultural and gender-based differences were observed between variables in this study. The obesity rate was lower in women than in men, and the desire to become slim and RE were more prevalent in women than in men. Ideal body images are affected by cultural expectations, which often lead women to want to become thinner. Such a cultural context fosters restrained eating behaviors in women, and the degree to which women desire to become slimmer predicts RE. Conversely, the structure of the relationship between the desire to get slimmer and EME or EXE may differ by country and gender. In women, the desire to be slim was positively related to EME, while in Austrian and Japanese men, the desire to be slim was related to EXE. This result is in line with theories related to the DEBQ. Both EXE and EME are regarded as consequences of intense RE. Small positive differences between ideal and real body images were found among Japanese men, because young men are mainly concerned with gaining muscle rather than becoming slim [38]. Our results show that the highest rate of thinness was in Japanese women, and the desire to become slimmer might control EXE. These results support our previous findings [22].
A strength of this study is that it investigated a homogeneous group; all participants were university students. Additionally, all variables were investigated in their respective cultural groups using the same methodology in both Western and Asian countries [39].
However, this study had some limitations. First, we used one analogue scale to measure the degree of stress, to avoid a severe burden on the participants. A more sophisticated measure of stress should be used in future studies. A negative relationship was found between stress and resilience in Japanese students. In Austrian students, this negative relationship was weak and not significant. In Austria, the validity of the stress scale is insufficient. In the future, it is necessary to use a more validated stress scale and examine the relationship with eating behavior. Second, the national higher educational systems differ in these two cultures. For example, in Japan, approximately 50% of high school students enter a university after graduating high school, whereas Austria has a more flexible higher education system. This difference is reflected in the significant difference between the participants’ mean ages, but these small age differences did not influence our results. Third, some limitations might be a result of different effects and the importance of social support. The work of Kim et al. reported that Asians and Asian-Americans are more reluctant to ask for support from others, but are more likely to use and benefit from forms of support that do not involve explicit disclosure [40]. Japanese female students’ social support from family, friends and significant others was highly negatively correlated with stress, as with SOC, while in Austrians, this relationship was missing, although they endorsed receiving more social support. Another aspect contributing to the cultural differences might be response style differences between Japanese and Austrian students. The work of Harzing et al. showed that Asians preferred middle rather than extreme categories on rating scales, in comparison with Western respondents [41]. Using a coherent sample and harmonized measurements in both German and Japanese may have reduced this bias.
Despite these limitations, we conclude that SOC, BIS and stress are essential factors that regulate eating behavior in Japan and Austria, with a relationship to body weight. However, the relationships showed specific patterns. The relationships between SOC and eating practices in Austrian and Japanese populations must be further examined. Exploring these mechanisms will be relevant to fostering the development of programs to change eating behaviors, because culture is an important external resource for health promotion.

Intelligence and Religiosity among Dating Site Users: Large dataset of online daters (maximum n = 67k)

Intelligence and Religiosity among Dating Site Users. Emil O. W. Kirkegaard and Jordan Lasker. Psych 2020, 2(1), 25-33, December 23 2019. https://doi.org/10.3390/psych2010003

Abstract: We sought to assess whether previous findings regarding the relationship between cognitive ability and religiosity could be replicated in a large dataset of online daters (maximum n = 67k). We found that self-declared religious people had lower IQs than nonreligious people (atheists and agnostics). Furthermore, within most religious groups, a negative relationship between the strength of religious conviction and IQ was observed. This relationship was absent or reversed in nonreligious groups. A factor of religiousness based on five questions correlated at −0.38 with IQ after adjusting for reliability (−0.30 before). The relationship between IQ and religiousness was not strongly confounded by plausible demographic covariates (β = −0.24 in final model versus −0.30 without covariates).

Keywords: intelligence; religion; religious belief; atheism; agnosticism; Christianity; Catholicism; Hinduism; Judaism; Islam; OKCupid; cognitive ability

5. Discussion

Previous research has documented a negative relationship between cognitive ability and religious belief [10,11,14]. Among the religious, the strength of religiosity has also been found to be negatively associated with cognitive ability [15]. Our results replicated both of these findings. On the other hand, the relationship between cognitive ability and the strength of religious convictions was absent or reversed in nonreligious groups like atheists and agnostics. Generally speaking, these results supported the general thrust of Nyborg’s and many others’ findings with regards to religiousness and cognitive ability [10,15]. The strength of the relationship in our dataset was stronger than in the meta-analysis we cited, which found an overall mean correlation of −0.16 [11], whereas ours was −0.30. The meta-analysis did not utilize adjustments for measurement error, so the values may not be comparable. However, we suspected that the difference was mostly due to differences in the measures used and the sampled population. Many of the studies in the meta-analysis relied on cognitive ability measures such as SAT scores among college students, which are likelier to have had restricted range and which frequently feature erroneous score reporting. Consistent with this, the mean correlation found among adult noncollege samples was −0.23, which is somewhat closer to our own. A recent large, multisample study that utilized measures of science knowledge and religiousness also found correlations around −0.30, though these were reduced to about −0.20 when the questions did not include contested information (e.g., questions about global warming, and evolution) [13]. Item bias still has the potential to explain part or all of these relationships, as it did recently for the results of an actively open-minded thinking questionnaire [28]. It remains possible—though we were unable to test this—that these results may be explained by other mediators such as death salience, moral concern, conformism, attachment style, executive control, or analytical thinking style [29,30,31,32].

Limitations

There were a number of limitations to this study. First, data came from an online dating site where people answer questions in order to be better matched with potential partners. In this way, subjects had an incentive to answer truthfully insofar as this would enable them to be matched with similar people. However, the medium may also result in social desirability bias in responding; this response bias is probably more likely to be reflected in the answers to questions about one’s religion than in answers to the cognitive ability-related questions unless cheating on these questions reflects social desirability bias. A previous study using this dataset for criminal and antisocial behavior did not indicate that social desirability bias was strong enough to remove expected criterion relationships [22]. Second, as an extension of the first limitation, the data were not particularly representative of the national populations they were drawn from but instead reflected mainly younger persons looking for love online. The regressions did not indicate notable biases from this sample selection. Third, the measure of intelligence was of somewhat questionable validity since it has not been tested against a well-validated test and is quite brief (14 items total and subjects did not usually respond to all 14). Future studies should test this battery against well-known cognitive ability tests in order to ascertain its psychometric qualities and potential demographic biases. Fourth, our sample is drawn mostly from Anglophone (about 85%) and nearly entirely from Western (about 95%) countries, so it is unclear to what degree these findings should generalize to populations not covered at all or which were only inadequately covered by our study. We suggest that future studies examine the relationship between cognitive ability and religiosity in countries with markedly different cultures than Western ones such as Brazil or China. Fifth, previous reviews on the topic highlighted the possible mediating role of education [11], but we were unable to test this mediation because our sample consisted mostly of people who had not yet finished formal education and, as a result, the education data available to us were not suitable for this analysis.
 

Wednesday, January 1, 2020

Federal housing agencies and enterprises represent 3/4 of bailouts costs in 2009

Measuring the Cost of Bailouts. Deborah Lucas. Rev. Financ. Econ. 2019. 11:85–108, Nov 2019. https://doi.org/10.1146/annurev-financial-110217-022532

Abstract: This review develops a theoretical framework that highlights the principles governing economically meaningful estimates of the cost of bailouts. Drawing selectively on existing cost estimates and augmenting them with new calculations consistent with this framework, I conclude that the total direct cost of the 2008 crisis-related bailouts in the United States was on the order of $500 billion, or 3.5% of GDP in 2009. The largest direct beneficiaries of the bailouts were the unsecured creditors of financial institutions. The estimated cost stands in sharp contrast to popular accounts that claim there was no cost because the money was repaid, and with claims of costs in the trillions of dollars. The cost is large enough to suggest the importance of revisiting whether there might have been less expensive ways to intervene tos tabilize markets. At the same time, it is small enough to call into question whether the benefits of ending bailouts permanently exceed the regulatory burden of policies aimed at achieving that goal.

Keywords: bailouts, financial crisis, government guarantees, contingent claims


5. CONCLUSIONS

Properly measured, the direct costs of bailouts arising from the 2008 US financial crisis totaled
approximately $500 billion. That conclusion rests on many uncertain assumptions, and the estimates
presented here, individually and collectively, should be viewed as having wide error bands.
Nevertheless, the total is large enough to conclude that the bailouts were not a free lunch for
policy makers, as some have claimed. At 3.5% of 2009 GDP, the cost is big enough to raise serious
questions about whether taxpayers could have been better protected.Another point of comparison
consists of the concerns that were raised at the time about the affordability of the $392 billion cost
of the American Recovery and Reinvestment Act, the major stimulus package enacted in 2009 to
combat the recession.
At the same time, the analysis here establishes that assertions of costs to taxpayers in the multiple
trillions of dollars are not true. The estimated cost of $500 billion is small enough to raise
questions about the wisdom of trying to end bailouts without seriously weighing the costs of doing
so. The magnitude suggests the possibility that the costs of financial suppression and regulatory
compliance could exceed those of allowing a small probability of future bailouts. It also suggests
that it would be worthwhile to seriously try to assess the costs and benefits of the regulations put
into place after the crisis, including their more difficult to measure indirect effects.
A novel finding in this analysis is the large size of borrower bailouts involving federal credit
programs, most notably those offered by the FHA, the GSEs after they were taken into conservatorship,
and the federal student loan programs. Also notable are the modest costs found to be
associated with the major actions taken by the Federal Reserve and the FDIC, both of which assumed
large risk exposures, but with protections in place that shielded ordinary taxpayers from
directly bearing most losses.
The unsecured creditors of large financial institutions—most significantly, of Fannie and
Freddie, Citigroup, and AIG—were the largest direct beneficiaries at the time of the bailouts.
The equity holders of those institutions benefited less than the popular perception, as many were
effectively wiped out. However, prior to the bailouts equity prices may have been boosted by
the perceived value to shareholders of being a too-big-to-fail institution. For the bailouts arising
from federal credit programs, the direct beneficiaries were the borrowers who otherwise would
have been unable to obtain funds or would have paid more.
A similar approach to the one here could be used to estimate bailout costs and to identify the
direct beneficiaries for other countries and other historical episodes. For example, it would be useful
to study the European bailouts that occurred around the same time but under quite different
regulatory and political frameworks than those in the United States. The approach could also be
applied to the earlier bailouts in Japan and the wave of bailouts in emerging markets in the 1990s.
A challenging but valuable contribution would be the development and calibration of models that
could begin to quantify the competitive and broader economic effects of bailouts, and that could be
used to evaluate the counterfactual effects of alternative policy actions. Developing credible frameworks
for quantifying benefits is a challenging but important direction for future research as well.

Religion/spirituality have a strong & significant association with sex life satisfaction; higher sexual frequency appear to be limited to more intrinsic, personal forms such as frequency of prayer

The Influence of Religiosity/Spirituality on Sex Life Satisfaction and Sexual Frequency: Insights from the Baylor Religion Survey. Stephen Cranney. Review of Religious Research, Jan 1 2020. https://link.springer.com/article/10.1007/s13644-019-00395-w

Abstract: Prior literature has generally found either a null or positive association between sex life satisfaction and religiosity. However, different studies have used various measures of religiosity and have focused on different demographics along the dimensions of age, marital status, and gender, limiting what can be determined in terms of moderating and cross-demographic effects. This shortcoming is germane because it may explain the differing findings in the literature. This study drew on the nationally representative 2017 Baylor Religion Survey (N = 1501) to test relationships among sex life satisfaction, sexual frequency, and a variety of different religious measures while testing for demographic moderators. Results suggest that religion and spirituality have a strong and significant association with sex life satisfaction while controlling for basic sociodemographic variables, and that this relationship is consistent across marital status, age, and gender. The positive association between religion and sexual frequency appeared to be limited to more intrinsic, personal forms such as self-rated spirituality and frequency of prayer. This association did not exist for non-married individuals, however, and among non-marrieds those who attend religious services more reported lower sexual frequency. Possible explanations for these results are discussed

Discussion
Several signifcant themes in the fndings are worth noting. First, the relationship
between sexual satisfaction and religiosity/spirituality is consistent across measures and gender, age, and marital demographic categories. Unlike many of the
prior studies cited (e.g. McFarland et  al. 2011; Perry 2016), these measures of
religiosity are global and widely used. In prior studies where a more generic religion variable was used, the demographic breadth of this survey may have picked
up on efects not found in the prior literature. For example, here religious service attendance is signifcantly related to sexual satisfaction, which difers from
McFarland et al.’s (2011) fnding of no efect for older adults. Similarly, the positive fnding here conficts with Morgan’s (2011) null fnding for college students.
The lack of a signifcant interaction term with marriage was surprising given
the lower sexual frequency reported by unmarried religionists, and the consistent
empirical fnding connecting sexual frequency to satisfaction (e.g. Laumann et al.
1994). However, this result may be explained by some conceptual probing of
what exactly is captured with the “sex life satisfaction” construct. If an unmarried
allosexual religionist is celibate or rarely sexual by choice, then for all intents and
purposes he may be satisfed with his sex life, such as it is, if he has internalized
institutional religious norms and expectations surrounding non-marital sex, and
unmarried religionists may be cognitively comparing their current sexuality to
their ideal sexuality given their current marital status. Of course, this explanation is speculative, but it is a plausible explanation for why unmarried religionists
do not report any less satisfaction with their sex lives despite the fact that they
(according to some measures) are having less sex. Unfortunately, the BRS did
not include any other measures of sexual functioning, and it is possible that other
aspects of sexual functioning such as orgasmic frequency and sexual desire show
difering relationships with religiosity than sex life satisfaction does; this is an
important hole in the literature that future research would do well to investigate.
(However, in one of the few studies that have investigated the religiosity/orgasmic
functioning link, Laumann et  al. (1994) found that conservative protestant and
Catholic women were more likely to indicate that they “always” experience an
orgasm during partnered sex than non-religiously-afliated women.)
While sexual frequency is often intertwined both empirically and conceptually
with sex life satisfaction, sex life satisfaction may more directly tap into more
general, overall life satisfaction and other measures of SWB that religion tends
to be associated with (Dolan et al. 2008). Religious/spiritual people may report
higher sex life satisfaction simply because they tend to be more satisfed in general, without necessarily being more sexual in terms of sexual frequency.
As previously noted, sexual frequency is more complicated across both measures and demographics. Here, only the more intrinsic/personal aspects of spirituality were associated with sexual frequency (supporting McFarland’s et al. 2011
null fnding of sexual frequency and religious service attendance among older
adults), and the efects that are signifcant appeared to be reserved for married
religionists; unmarried individuals who go to services more reported lower sexual
frequency than their less religious services-going unmarried counterparts (providing related, albeit indirect support for the general mitigating efects of religion
on youth sexual activity found in the literature).
In conclusion, prior research on sex life satisfaction and sexual frequency has
often only included religion as a covariate. Recently some studies have attempted to
plumb deeper, but again they have focused on a particular demographic such as college students (Morgan 2011), or have used a very specifc measurement of sexuality
(such as physiological satisfaction of frst intercourse— Higgins et al. 2010) or religiosity (such as religious integration in daily life—McFarland et al. 2011). This study
addressed the baseline sexual satisfaction and sexual frequency/religiosity relationship using a large-N, nationally representative study with broad measures for the
concepts involved, fnding that in general religious people are more satisfed with
their sex lives. In some cases they have more sex, but this fnding is not consistent.
This study has several limitations. First, the relatively broad approach taken here,
while useful for the reasons noted above, may gloss over specifc populations and
sexual modalities for which these efects vary. Unmarried individuals are treated in
the analysis here, but there are other theoretically interesting populations such as
sexual minorities whose experiences are not captured in this broad analysis.
On a related note, the measures used here are conceptually broad, and while this
also has advantages, it limits this analysis’ ability to dive deeper than the interrelations examined here. Now that a broad–stroke relationships are established with a
large, representative sample and general measures, future research will be able to
use these broader fndings as starting points to analyze the sexual satisfaction and
frequency/religion relationships in fner detail. The prior literature cited touched on
some of these issues, but much of it was not focused on sexual satisfaction or frequency/religion per se; consequently the prior literature on this question in particular is relatively piecemeal. Future research should aim to establish a more systematic
body of literature on these particular questions.
It is likely that the sex life satisfaction advantage is of a piece with the broader
infuence of religion on subjective well-being more generally (Dolan et al. 2008).
While this study did not investigate this possibility, future research should explore
the extent to which sexual satisfaction efects are simply extensions of more general
optimism efects from religion. One possible way to do so would be to incorporate
other, more physiological measures such as orgasmic frequenc

The United States as a Developing Nation: Revisiting the Peculiarities of American History

The United States as a Developing Nation: Revisiting the Peculiarities of American History. Stefan Link, Noam Maggor. Past & Present, gtz032, December 24 2019. https://doi.org/10.1093/pastj/gtz032

Abstract: It has recently been suggested that the economic departure of the United States after the Civil War marked a ‘Second Great Divergence’. Compared to the ‘First’, the rise of Britain during the Industrial Revolution, this Second Great Divergence is curiously little understood: because the United States remains the template for modernization narratives, its trajectory is more easily accepted as preordained than interrogated as an unlikely historical outcome. But why should development have been problematic everywhere but the United States? This Viewpoint argues that a robust explanation for the United States's rise is lacking: it can neither be found in an economic history literature focused on factor endowments nor in internalist Americanist historiography, which often reproduces overdetermined accounts of modernization inspired by Max Weber. The most promising avenue of inquiry, we argue, lies in asking how American political institutions configured what should properly be called an American developmental state. Such a perspective opens up a broad comparative research agenda that provincializes the United States from the perspective of development experiences elsewhere.

IV

THE AMERICAN DEVELOPMENTAL STATE

But let us return to our starting question: how did the US manage to break from the position it inhabited in the global division of labour during the nineteenth century? That is, how did this nation not only accelerate growth, but also effect a profound structural transformation of the economy, register not only quantitative increases, but qualitative economic change? A framework that persuasively engages with this shift has to go beyond models that associate development, alternately, with territorial consolidation (Maier), competitive markets (Lamoreaux and Wallis), or a well-regulated corporate economy (Novak, Sparrow and Sawyer). It ought to grant political institutions an even more pervasive role than conquering and administering territory, liberalizing economic life and overseeing private firms. The only framework that has extensively dealt with these types of structural shifts in global economic history emerges from the literature on ‘developmental states’. This heterodox literature has drawn its insights from the experience of East Asian ‘catch-up’ developers such as Korea, Japan, Taiwan and, most recently, China.66 Just like the US a century earlier, these nations have managed to pull off something extraordinarily difficult and rare: they radically altered their positions in the global division of labour by way of sustained industrial and technological development. Is there anything to be learnt from this literature that may apply to the US?
At first glance, the core features identified by this literature seem hopelessly at odds with conventional understandings of the US since the nineteenth century that cast it as the quintessential market society.67 East Asian nations developed in direct violation of stylized notions of Anglo-Saxon market dispensations. They were (often authoritarian) states with strong bureaucracies pursuing purposive industrial policies. They defied ‘Washington Consensus’-style liberalization and instead protected and subsidized domestic firms, built up ‘national champions’, and strategically controlled the inflow and outflow of foreign capital. Their governing ideologies arose from the predicament of the late developer.
Nevertheless, the ‘developmental state’ literature can deliver a strong tonic to how we think about development more broadly, including in the American case. That is because the generalizable kernel of this literature does not reside in its empirical descriptions, but in its analytical insights. The most instructive lesson of the literature on ‘developmental states’ is the deconstruction of received dichotomies between state policy and market development.68 Successful developmental states did not create spaces for competitive markets to operate freely, as neoclassical models, or indeed the prescriptions of Northian institutionalism, would expect them to. Instead, they harnessed, managed and manipulated markets. Rather than receding from the flows of supply and demand, developmental state institutions nested themselves in them and channelled them by tinkering with price incentives.69 They cajoled, nudged and pushed private interests in economically desired directions by tying ‘carrots’ — subsidies, protection and incentives – to the ‘discipline’ of demands such as moving investment towards industrial development and technological upgrading, which capitalists, despite their much inflated reputation as ‘risk-takers’, did only reluctantly.70 Successful development, understood as engendering not only ‘growth’ but structural economic transformation, required not institutions that ‘protect’ markets, and ‘encase’71 or ‘preserve’72 them, but rather, development arose from institutions that disciplined and channelled the generative power of markets.
The second important lesson of this literature is about the politics of development. Though developmental states were ‘strong’, they were not aloof, monolithic behemoths but rather regimes with deep support in development-oriented social coalitions.73 Within an overarching ideological and social commitment to development, there was ongoing contestation between bureaucrats and industrialists over resource trade-offs, or over strategy, direction and the speed of economic transformation. Developmental policies involved state institutions and private actors in tense and ongoing confrontations and re-alignments. Nowhere did developmental states arise fully fledged — instead, they grew out of friction-ridden processes of trial and error, of overcoming political antagonisms and creating new institutional compromises.74 From this literature emerges an image that matches neither the Hayekian caricature of an all-powerful and impervious state of planner-bureaucrats nor the Smithian metaphysics of a beehive of self-interested economic actors magically creating superior outcomes. Development, this literature suggests, arose from the politics of institutional wrangling.
Both of these key insights — the emphasis on market-managing institutions and on ongoing political contestation over their precise set-up — offer rich potential for an analysis of development in the US. In contrast to Weberian narratives, which insinuate the inexorable fashion of capitalist development and remove it from the realm of political conflict, the insights of the ‘developmental state’ literature put politics and contestation squarely at the centre. Where Northian institutionalism is interested in political contestation up to an inflection point that gives birth to the ‘highest’ form of institutions — ‘open access’ systems, and the state as parsimonious arbiter of functioning markets — the ‘developmental state’ literature insists on ongoing conflict and the immersion of institutions in creating, shaping and harnessing markets. The US in the late nineteenth century harboured nothing resembling the powerful East Asian state bureaucracies that supervised and orchestrated development. The American state, we contend, nevertheless gained the ‘institutional capacity’ to effect and sustain structural economic change. It gained, that is, the capacities of a developmental state.75
Where might we begin to discern the sources of this institutional capacity? Where did the American state gain the most traction vis-à-vis private actors? Here, we point to the state’s highly decentralized and devolved structure. Contra the territorialists’ emphasis on the federal government’s role in integrating a coherent national market, American institutions in fact engendered remarkable regulatory unevenness and variability. This was not simply a feature of ‘federalism’ as such, but the product of historically specific political arrangements. As Gary Gerstle has recently argued, federal authorities and state governments in the US did not merely differ in terms of geographical scale. The two levels of government deployed fundamentally different — almost contradictory — modes of power. Whereas the liberal Constitution strictly constrained federal authority, state governments were endowed with broad ‘police power’. They enjoyed a much more capacious mandate to proactively shape economic life, a mandate that showed no sign of eroding at the end of the nineteenth century. Collectivist and majoritarian, rather than liberal, state governments also allowed greater space for contentious politics to set priorities, with fewer layers of mediation between electoral outcomes and the formation of policy.76
The majoritarian political drive behind state activism during the critical decades of American industrialization came most forcefully (but of course not exclusively) from rural constituencies, mostly located in the country’s periphery and semi-periphery. As Elizabeth Sanders and Monica Prasad have pointed out, farmers in this period mobilized to advance an aggressive regulatory agenda. They sought broad access to credit, leverage against railroad corporations, and protection from the competitive advantages of monopolies, even at the cost of higher prices for the goods they acquired and consumed.77 They enacted not liberal non-interventionism but an intensely proactive agenda, including progressive taxation, robust anti-trust policies, bankruptcy protections, banking reform, and corporate regulation (of railroad freight rates in particular). These measures were launched in different iterations and configurations by state-level legislation before migrating — only partially and with much difficulty — to the federal level in the twentieth century. The net result was not a level playing field shaped by liberal policy but a dense patchwork of overlapping, unevenly regulated and highly politicized markets. This ‘productive incoherence’ (Hirschman) — disconnected, experimental, even erratic procedures that were forged politically over time — generated a long catalogue of incentives and constraints.78 Cumulatively, we surmise, these policies obstructed the drive towards economic specialization, channelled and disciplined the flows of capital, and nurtured a robust, diverse and technologically sophisticated manufacturing base.
The economic effects of this ‘productive incoherence’ could most readily be observed in the American Midwest. Here, as the literature on the developmental state would predict, the institutional capacity to exert public sway over market forces — by regulating railroad freight charges, combating monopolies and channelling the flow of credit — yielded impressive developmental effects. This frontier region departed from the prevailing patterns in other world peripheries, becoming not simply the site for the extraction and cultivation of primary commodities but also a heavily urbanized industrial market for those commodities. Michigan, to take one important state among many, grew as a resource-rich periphery over the second half of the nineteenth century. It absorbed huge infusions of out-of-state capital to build the necessary infrastructure for the removal of large amounts of lumber, iron and copper. Michigan was no different in this respect from Montana, Wisconsin or Nevada, but, more importantly, no different from Chile, Australia and South Africa. What set apart Michigan’s economic profile by the end of the century was the state’s broad and diverse manufacturing base, which other peripheries struggled to foster. In 1900, Detroit, Michigan, had a broad-based industrial foundation atypical for peripheral settlements, including nearly three thousand different manufacturing establishments of medium size in more than a hundred different industrial categories. On this frontier, Dutch disease was nowhere to be found. But to further magnify this point, Detroit, the largest city in the state, had only half of the wage earners within the overall manufacturing economy of Michigan. It accounted for only half of Michigan’s ‘value added’. The state had at least a dozen other lesser known cities and towns (Lansing, Muskegon, Saginaw, Grand Rapids, and so on), each with its own manufacturing base, ranging from ploughs, wagons and stoves to foundry machine shops, forks and hoes, furniture and chemical works.79
Michigan’s dispersed urban–industrial pattern was representative of the Midwest as a whole. Throughout the nineteenth century, the Midwest fostered home-grown manufacturing in a variety of sectors, beyond the processing of agricultural commodities.80 This pattern accelerated after the Civil War, despite rapid improvements in transportation that drastically lowered the costs of interregional commerce. Midwestern industries like apparel, furniture, printing and publishing, building materials and fabricated metals that sold products in local and regional markets flourished and grew, despite competition from mass producers in the East that had access to national markets and thus, all else being equal, should have enjoyed a competitive advantage. But all things were not equal — state policies tipped the scale in favour of local producers — and so these regional industries continued to grow and employ large numbers of industrial workers, by some measures the majority of workers.81
The same policies also limited the gravitational pull of the region’s largest cities. Despite their prodigious growth, the major metropolises of the Midwest operated as part of a broader territorial production complex that included a dense network of small- and medium-sized cities. Chicago’s meatpackers famously dominated the meatpacking industry but never monopolized it. Its meatpackers worked alongside St. Louis, Omaha, Kansas City, St. Joseph and Sioux City, not to mention smaller centres like Cedar Rapids, Waterloo, Ottumwa and Indianapolis. McCormick and Co., also of Chicago, became the most well-known manufacturer of agricultural machinery, but it competed in a diversified industry with producers from Racine, Springfield, Peoria, Decatur, Rockford and South Bend. Overall, about half the industrial workforce of the Midwest, in a very wide range of manufacturing sectors, was employed in smaller cities. Meanwhile, workers in the top eight industrial cities (an unusually dense urban network) — Chicago, Cincinnati, St. Louis, Cleveland, Milwaukee, Detroit, Louisville and Indianapolis — represented a steady, and perhaps even declining, percentage of the overall Midwestern industrial labour force. The expansion of this multi-layered urban–industrial geography — at odds with the trend towards the growing dominance of single large metropolises in other countries, especially elsewhere in the Americas — continued into the twentieth century.82
What was most remarkable about the economic geography of the region was not the differentiated sizes of its production units or their decentralized locations.83 The regional pattern we observe did not simply enhance, diversify or spatially disperse the familiar arc of American capitalism. Rather, it cut hard against the dominant global trends of the late nineteenth century. Instead of regional specialization, in the Midwest, industry and agriculture intermingled. Instead of an exclusive focus on resource extraction and commercial farming for national and global markets, the Midwestern economic geography ensured that a significant share of accumulation redounded regionally. Instead of corporate behemoths sponsored by metropolitan finance, the region harboured a plethora of mid-sized shops in a wide array of sectors. If the dominant sectors of the age — railroads, steel, coal, resource extraction and food processing — followed the logic of the Great Specialization, the political economy of the Midwest pursued a competing logic of regional development, complementarity and economic diversification.
Not by coincidence, from this institutional and economic landscape arose the industry that encapsulated the ‘second great divergence’ like no other — the automobile industry.84 It is rarely appreciated that automotive mass production was a sharp departure from the extractive focus of corporate-led growth during the late nineteenth century. The automobile emerged from the workshops of the Midwest’s skilled mechanics, who nurtured a particular vision of development, one that advocated growing regional independence from the circuits of Eastern capital and championed a political economy based on popular participation in both production and consumption. Indeed, automotive mass production grew, not from corporate headquarters, but from an eclectic industrial landscape of machine shops deeply embedded in the regional political economy. The product, the affordable automobile, shot across the grain of the specialization economy: neither good for large-scale extraction nor for long-haul transport, the car instead supported short farm-to-market commutes. The automobile’s success took financial elites by surprise, and they attempted to thwart the industry by cornering the patent rights over the gasoline-powered motor car. That scheme foundered upon a legal ruling that rejected a narrow conception of intellectual property rights in favour of the open-source stance towards technological innovation that animated the industry’s mechanics.85 It was not before the 1920s that corporate capitalism began to assimilate automotive mass production, in the process transforming both it and itself.86

V

CONCLUSION

This Viewpoint began with a puzzle: how come one of the most momentous shifts of global economic history, America’s second great divergence, has been flying under the radar of historical scrutiny, or at least has not garnered the scholarly attention among historians commensurate to its significance? We traced the reasons back to pervasive patterns of thinking about American development as somehow natural and self-evident, as though situated in a preter-political realm. Transnational economic histories have continued to evade the question. Americanist historiography has not shaken free of modernization templates that, whether Whiggish or not, evacuate a substantive sense of contingency and political contestation from their purview. The literature about the American state, by contrast, offers a promising point of departure. The literature on East Asian developmental states provides a salubrious distancing effect that validates this state-centred approach. It calls for greater attention to markets as thoroughly political institutions, as well as to political contestation over the institutional design of markets. America’s ‘sprawling disarray’ (Novak) of subnational political arrangements, it leads us to believe, had developmental effects that collectively propelled the economic transformation of the US in the late nineteenth and early twentieth centuries.
We might conclude by taking a step back and inserting these insights into a genealogy of American development dispensations, from Alexander Hamilton’s mercantilism via Henry Clay’s ‘American system’, to the late-nineteenth-century developmental state identified here, usurped slowly and incompletely by federal institutions in the early twentieth century. This genealogy also shines fresh light on the federal aspirations of the New Deal and the warfare state of the 1940s, which harnessed big business in unprecedented ways to national goals and more closely begins to resemble the ideal-type of the developmental state spelt out in the example of East Asia.87 From there it was but a short step to the defence-related technological upgrading engendered by the post-war military–industrial complex, and the modern, post-1980 ‘networked’ American developmental state whose pervasive mechanisms remained solidly ‘hidden’ behind the deafening noise of free-market incantations.88 Market politics and developmental institutions, in this view, have been the rule, rather than the exception, with far-reaching implications. As we approach the challenges of the twenty-first century — ‘Green New Deal’, climate change, equitable growth — a better understanding of the politics and the institutions of large-scale, qualitative, economic transformations in the context of the US is sorely needed.