Political scientist James Q. Wilson has died. Among his many contributions was an article on “Broken Windows”–observing that if a broken window in a building doesn’t get fixed, soon all the windows will be broken, an example of how social order must be established in small things so as to create social order in big things–a theory that led to new methods of police work that, famously, caused the crime rate in New York City to drop dramatically.
George Will sums up some of his other insights:
New Deal liberalism, Wilson said, was concerned with who got what, when, where and how; since the 1960s, liberalism has been concerned with who thinks what, who acts when, who lives where and who feels how: “Once politics was about only a few things; today, it is about nearly everything.” Until the 1960s, “the chief issue in any congressional argument over new policies was whether it was legitimate for the federal government to do something at all.” But since the “legitimacy barrier” fell, “no program is any longer ‘new’ — it is seen, rather, as an extension, a modification, or an enlargement of something the government is already doing.”
The normal dynamic of politics, Wilson warned, is a process of addition, candidates promising to add to government’s menu of benefits. Hence today’s problem of collective choice: Can Washington, acknowledging no limit to its scope and responding to clamorous factions that proliferate because of its hyperactivity, make difficult choices? With government no longer constrained by either the old constitutional understanding of its limits or by the old stigma against deficit spending, hard choices can be deferred, and are.Try, he wrote, to think “of a human want or difficulty that is not now defined as a ‘public policy problem.’ ” The defining is done by elites to whose ideas the political system has become so open that changes of policy often result not from changes of public opinion but from changes in the way elites think. Liberal elites define problems as amenable to government engineering of new social structures. Conservative elites emphasize the cultural roots of many problems and hence their intractability.
America, Wilson said, increasingly faces “problems that do not seem to respond, or to respond enough, to changes in incentives.” This is because culture is often determinative, is harder to change than incentives and impedes individuals’ abilities to respond to incentives. . . .
Wilson warned that we should be careful about what we think we are, lest we become that. Human nature, he said, is not infinitely plastic; we cannot be socialized to accept anything. We do not recoil from Auschwitz only because our culture has so disposed us. Children, Wilson thought, are intuitive moralists, but instincts founded in nature must be nurtured in families. The fact that much of modern life, from family disintegration to scabrous entertainment, is shocking is evidence for, not against, the moral sense, which is what is shocked. And the highest purpose of politics is to encourage the flourishing of a culture that nurtures rather than weakens the promptings of the moral sense.