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Summit surrenders

Monday, March 12, 2007



How much does the European Union really encourage competition?

THE eyes of the world will be on the European Union's summit in Brussels this week. So claims the European Commission's president, José Manuel Barroso, anyway. He may just be wrong; powerbrokers in Washington, Beijing and Delhi probably have better things to do with their time.

But let us pretend they did tune in. What would they find? The summit hopes to set the rules for a common energy policy and a single energy market, both of which would make quite a difference. To establish the energy market, the commission has proposed breaking up national gas and electricity behemoths around Europe into separate companies for the transmission and retail ends of the business (this is known in EU jargon as “ownership unbundling”). But what the outside world actually sees will be quite different. The EU's political leaders are likely only to require transmission and supply to be run separately, allowing the behemoths to retain ownership, and they may set up regional energy markets, rather than a single European one. Whatever the final details of the eventual deal, the summit's outcome will thus fall well short of its advertised goals.

This is typical enough. For the past two years the commission, the central institution in the European project, has been selling itself as the embodiment of economic modernisation. When he came to office in 2004, Mr Barroso set economic reform (ie, the Lisbon Agenda) as his priority. Under his leadership, he said, the commission would become a slasher of red tape, an advocate of free markets and a sponsor of fiercer competition. In Paris he was rewarded with the sobriquet of an “ultra-liberal”.

There was sound sense in choosing this course, even so. Europeans have been rebelling against grand dreams, such as enlargement or the draft constitution. The hope was that they might respond more favourably to measures to promote competition, cut prices and help consumers. To use a phrase of the moment, this promises a “Europe of results”. And, at the macroeconomic level, the results have been pretty good: growth was healthy last year and EU countries created 3m jobs. But the answer to the question of whether the union has really fostered free markets and more competition has to be: well, it's tried.

On the credit side, fines on cartels are running at record levels—last month, the commission imposed its largest-ever penalty (on lift-makers, for rigging the market). The European Court of Justice has slapped down a German law protecting Volkswagen from takeover. The commission has told 17 countries to get rid of special protective rules cosseting notaries. Only last week, the commission and American trade negotiators reached a tentative “open skies” deal that could partially liberalise air travel between Europe and the United States (see article).

Moreover, at least to judge by intentions, the EU's drive to open up markets is accelerating. The commission recently outlined plans to limit the remaining powers of national governments to block trade in goods within the EU. It wants to storm the last bastion of post-office monopolies (carrying ordinary letters). Neelie Kroes, the competition commissioner, is investigating the insurance industry for conflicts of interest, and promising to tighten the rules against state aid. This may come to nothing, but at least Europe's competition authorities show willing.

The debit side is, however, just as weighty. The commission has given up its long-running attempt to scrap the use of poison pills and other barriers to takeovers—a victory of managers over shareholders. It has limited the ability of national watchdogs to intervene in cross-border financial mergers and backed away from threats to abolish “interchange fees” charged by credit cards and retail banks. (Mrs Kroes once lambasted these companies for “outrageous” profiteering.) The single-market commissioner, Charlie McCreevy, says the big four accounting firms ought to be shielded from lawsuits that threaten their stability; he might even propose capping their liabilities. None of these actions is necessarily wrong-headed. But they are largely designed to help specific industries rather than to improve the working of markets. In short they are pro-business, not pro-market.

This generally pro-business stance has been softened by good old-fashioned economic populism, such as price controls on mobile-phone roaming charges, and plans to limit car emissions, albeit not as much as green lobbyists had hoped. In both cases the commission proposed new rules without the sort of impact assessment it promised when it set itself up as a champion of competition and destroyer of red tape. These decisions were thus pro-consumer, but again not necessarily pro-market.

The national resistance
The biggest problem has long been the ability of national governments to squash the commission's more competitive instincts. At best, this produces uneasy compromises between consumers and business—examples include the deal over car emissions and the extraordinarily strict rules governing every aspect of the chemicals industry. At worst, national governments manage to eviscerate reforms altogether. Witness the gutting of the commission's efforts to reform services. Witness, too, the lamentable failure to set up an EU-wide patent. And witness the latest financial-markets directive, intended as a single rule-book for Europe's investment industry, which has had so many national bells and whistles added that it risks becoming, in Mr McCreevy's own words, a “nightmare”.

The commission could reply that it must be pragmatic, and that it is at least pushing for consumer rights as the only force strong enough to stand up to both governments and businesses. That much is true. But sometimes pragmatism lures it into backroom deals with big countries, notably France and Germany, undermining both reform in general and hopes of a break-up of national champions. That is not so much pragmatism as negotiating the terms of your own surrender.

posted by LeBlues
12:55 PM

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The big turn off

Friday, March 09, 2007


Using sex to sell a product does not work—particularly for women

SEXUAL allure is often hinted as being the prize for buying this or that. Yet advertising wares during commercial breaks in programmes with an erotic theme can be tricky: the minds of viewers tend to be preoccupied with what they have just seen and the advertisement is ignored. New research now suggests that even if the commercial is made sexually enticing, people still fail to remember it.

Ellie Parker and Adrian Furnham of University College London devised an experiment to test three ideas. The first was to confirm that men and women alike would struggle to remember the brand of a product that was advertised during a break in a programme that contained sex. The second was that commercials that had an erotic element would be recalled more readily than those that did not. Finally they wanted to know whether people would remember the advertisement more easily if its theme contrasted with the programme into which it had been inserted.

They recruited 60 young adults and divided them into four groups. The first and third groups were treated to an episode of “Sex and the City” called “Was it good for you?” in which the four female characters try to ascertain whether they are good in bed. It includes kissing, foreplay, nudity and sex scenes, and a discussion of the merits of sex, sexual failings and homosexuality. The second and fourth groups were shown an episode of “Malcolm in the Middle”, about the second-eldest of three boys raised at home in a dysfunctional family. It contained no such titillating material.

During a commercial break in the screenings, the researchers showed the first and second groups a series of six advertisements for products including shampoo, perfume and beer, all of which played on sex. The third and fourth groups were also shown a series of six advertisements for the same type of products that did not employ eroticism. They then asked their subjects about what they had seen. The results are published in the March issue of Applied Cognitive Psychology.

Those who had watched “Sex in the City” could remember little other than the programme. They were less able to name which brands had been advertised than were the groups that had watched “Malcolm in the Middle”, whether or not the advertisement tried to be sexy. Even when the researchers prompted their recall, by naming the type of product that had been advertised, the viewers of “Sex in the City” failed to remember what they had seen, compared with the groups that had seen more mundane scenes.

To test the second hypothesis, the researchers compared the recollections of those who had seen the advertisements that used the promise of sexual allure with those of the people who saw advertisements that did not titillate. They found no significant difference between the two groups. There was, however, a difference between the sexes: men were more likely to remember sexual advertisements (albeit not the brand advertised) whereas women were more likely to remember non-sexual advertisements.

Finally the researchers tested to see whether the people who had watched “Sex in the City” combined with non-sexual commercials and those who had watched “Malcolm in the Middle” combined with sexual commercials remembered what was being advertised better than those shown more homogenous fare. Again, they found no significant difference between the two groups; this time, men and women reacted in the same way.

Earlier work has suggested that sex and violence in television programmes deter people from paying attention to advertisements, but speculated that this may be overcome by using sex in the commercials as well. The new work suggests that this view is mistaken. It would appear that sex does not sell anything other than itself.

posted by LeBlues
1:08 PM

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Wrestling with Derbyshire's Law

Monday, March 05, 2007


Yes, I'm afraid of offending Jews

From: John Derbyshire
To: Joey Kurtzman
Subject: The Marx of the Anti-Semites

Thanks, Joey.

The title of my review, “The Marx of the Anti-Semites,” was thought up by one of the editors of The American Conservative, most probably Scott McConnell. My own suggested title for the piece was “The Jew Thing.” I don’t actually think that “The Marx of the Anti-Semites” is a very good title. Kevin MacDonald is a more conscientious social scientist than Marx was; and while dedicated antisemites use MacDonald for supporting evidence, they probably think him a bit of a milksop for not condemning the “Zionist Menace” more frankly and forcefully.

Working back through your questions: Yes, indeed I was, and am, “afraid of offending Jews.” Of course I am! For a person like myself, a Gentile who is a very minor name in American opinion journalism, desirous of ascending to some slightly less minor status, ticking off Jews is a very, very bad career strategy. I approached the MacDonald review with great trepidation. I gave my honest opinion, of course—the entire point of my line of work is to speak your mind and get paid for it—but I’ll admit I was nervous. Reading the review again, I think it shows.

I have somewhere formulated Derbyshire’s Law, which asserts that: “ANYTHING WHATSOEVER said by a Gentile about Jews will be perceived as antisemitic by someone, somewhere.” I have experienced the truth of this many times. Further, I have the awful example of William Cash before me. Cash wrote an article titled “Kings of the Deal” for The Spectator back in 1994, pointing out, in a perfectly inoffensive way (and, of course, quite truly) that lots of Hollywood movers and shakers are Jewish. You can google the consequences.

Why is Derbyshire’s Law true? I am not sure. It seems to me that Jews have a very strong preference that their Jewishness not be noticed. They want to “pass” as much as possible.

I remember thinking how strange it was, in that special issue of The New Republic devoted to The Bell Curve, that Leon Wieseltier should declare himself “repulsed” at the suggestion, by Charles Murray and Richard J. Herrnstein, that Jews have higher intelligence than Gentiles.

“What an odd thing to say!” I thought to myself. “Why, if someone were to say that my common-ancestry group was smarter than others, I’d be proud!” But that was a very Jewish reaction on Wieseltier’s part. It’s not hard to see why this should be so, historically. Remember all those Jewish jokes with the punch line: “How many times do I have to tell you, Sammy—don’t make trouble!” I am sure Kevin MacDonald has an explanation for it somewhere, though I can’t recall a specific passage.

Were Scott McConnell and Pat Buchanan similarly fearful of being thought to have gotten the Jew Thing? I don’t know. You had better ask them yourself. I don’t know Pat very well, so I can’t speak to his case. I do know Scott quite well, and I am quite sure he is not an antisemite in any sense in which I understand the word. He does believe that Israel, via her lobbies in the USA, has a distorting effect on U.S. Middle Eastern policy; but that is (at least in Scott’s case) a geostrategic judgment, and not antisemitic.

What are we to think of MacDonald and his books? My own opinion of MacDonald is that he is a plain reactionary, at least so far as the Jews in America are concerned. Someone described George Orwell as being in love with 1910. I think MacDonald is in love with 1950—with the old Gentile supremacy, when Jews were kept out of golf clubs and hotels advertised themselves on their stationery as “near churches” (translation: No Jews, please). He doesn’t wish any harm to Jews, but I do think he resents the disproportionate representation of Jews in the media, the academy, and other elites.

I’ll confess I can’t work up any indignation about this. It’s not an unreasonable point of view, though I don’t share it—I still haven’t got the Jew Thing.

I like my elites to be as smart as possible, and, yes (sorry, Mr. Wieseltier), Jews in general are much smarter than the rest of us. Who doesn’t know it? But there is nothing more normal in human beings than group partiality—a fondness for one’s own group, and some measure of negativity toward other groups. That’s just human nature, and I do think it’s silly and counterproductive to pretend human nature is other than what it is.

We are social animals, and we organize ourselves into groups, and develop group loyalties and hostilities, as naturally as we eat and love. Nasty things happen if our groupiness gets out of control, of course; but you could say the same of eating and loving, or any other aspect of human nature. Here comes the need for ethical and legal systems, also very human.

I therefore approached MacDonald’s work dispassionately, interested to see what he has to say. I found his first two books tough-going, jargony, and not very well written. The Culture of Critique, though, is an interesting book, and I think he says things that are true, uncomfortably true—for example about the tendency, on the part of 20th-century Jewish-led intellectual movements like the Frankfurt School, to pathologize Gentile culture.

I was glad to see that someone had written about these things in a non-vituperative way. They are things that occur to any thoughtful American sooner or later, and it is satisfying to see someone who’s done a lot of reading on these topics, trying to fit them into some kind of coherent social-historical framework.

Is MacDonald’s analysis a correct one? Partly correct? Totally incorrect? Well, I guess we’ll get to that in our exchanges. I registered some of my doubts about The Culture of Critique in my review of it. I have since acquired some more. After reading Yuri Slezkine’s The Jewish Century, for instance, I have a much clearer idea about the role of Jews in the Bolshevik revolution, a view at odds with much of what MacDonald says.

Before passing the ball back to you, though, Joey, I have a question. My eye was stopped dead by your use of the word Jewess. Is this word still current? I myself used it, in all innocence, about 10 years ago, and was sternly reprimanded by several people (this was on an email discussion group). Perhaps this is a word that Jews may use, but Gentiles may not? Give me a ruling, please.

Best,

John Derbyshire

posted by LeBlues
3:43 PM

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