Tag Archives: Expenditures

What Is the Value of a Human Life?

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People are getting older and older and demand better and better (medical) care. Also, advancements in technology and medical knowledge allow what once seemed to be incurable illnesses to be cured – or at least treated. These trends result in an ever increasing rise in the medical expenditures of countries. This begs the question: how far should we go in saving a patient’s life? What is the value of a human life? Should we be prepared to save someone at all costs? Or should we think about the financial consequences of our decisions? And if so, what is the (financial) limit?

There are several ways in which this question can be answered. One response would be that we should go as far as possible in trying to save a person’s life. That is, as far as possible given the boundaries set by our medical and technological knowledge. And although this might cost us (as a society) a lot of money, the money spent on saving a person’s life is nothing compared to the value gained by prolonging their stay on our planet; the emotional gain experienced by the person – and not to forget his family – is of an extraordinary value: a value that can impossibly be expressed in terms of money. Therefore any means available should be employed in order to let people experience (an extension of) life.

However, given that the value of a human life would be ‘impossible to express in terms of money’, why then should we come to the conclusion that – because of that – we should be prepared to save a person’s life at all costs? Wouldn’t that be a rather arbitrary decision? After all, given that (human) life is of a such value that it is inexpressible in terms of money, why then even bother to make the transition to talk about costs? If a human life would truly be invaluable, it would be just as nonsensical to talk about trying to save a person’s life at all cost as it would be to say that we shouldn’t be prepared to pay any money in order to do so, right? The value of life is after all of an entirely different dimension; irreducible to monetary terms in any sense – no matter whether this value is in millions or pennies.

Well, that seems a little radical, doesn’t it? Another option would be to say that we should go as far as could be considered economically reasonable. In welfare countries where civilians have to pay relatively high taxes, that for a huge part are gobbled by the nation’s medical expenses, it seems fair to not only think in the interests of the patient and his family but to also consider the economic prospects of the relevant patient. After all: would it be reasonable for society to pay a huge sum of money to save someone’s life, while the person being saved might be unable to ‘repay’ (in terms of making an economic contribution to society) the medical expenses in any sense? From a purely utilitarian viewpoint, this seems to be an unwise (and even a wrong) decision. Surely, it might be ‘fair’ to save the person’s life, in the sense that the person probably has paid taxes all his life (taxes that were used for paying the medical treatments of others). But that doesn’t change the fact that, at this point in time, it would be unprofitable/utility-degrading to pay for the patient’s treatment.

A solution to cover this seemingly unfair attitude – although it might sound counter-intuitive – would be to make people decide for themselves how much they are prepared to pay for saving a patient’s life. Subsequently, it would be this amount of money that the person would contribute (in the form of taxes) for covering the country’s medical expenses. However, the other side of this plan would be that, whenever the tax payer himself would have to be treated in hospital, this person’s treatment costs will be compared with the amount of money he contributed to society for covering its medical expenditures/saving a person’s life. Based upon this comparison will be decided whether or not the person should be treated. When the contribution-fee is decided upfront – before the person ‘officially’ enters society (let’s say at the age of 18) – no conflict of interests can occur, and everyone’s wishes are taken into account.

A totally different option would be to shove the full responsibility for covering one’s medical expenditures down to someone’s own wallet: to make people pay for their own medical costs. After all: who would mind a person spending thousands of dollars coming from his own pocket? No-one I suppose. Unless, of course, this person is you. Because what to do if you don’t have the money required to cover your medical expenses? It doesn’t seem fair to let you die just because you haven’t earned as much money as the richest ten percent of the population, right? However, even if you would be the person becoming sick and having to pay for your own medical costs, you might still consider this libertarian attitude towards ‘paying my own costs’ to be the true righteous manner to live your life.

It is in no way an easy question. It is about much more than medical costs/finance: it’s about values/ethics, which implies that there is likely to be no definite answer to this question.

But what do you think?

Why Fear is More Efficient than Love

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Machiavelli is the father of pragmatic reign: the father of the ‘I’ll do no matter what it takes to stay in power’ mentality sovereigns should, according to Machiavelli, have. You can say what you want about his thoughts, but they sure as hell have been influential. At least influential enough for us to be still talking about them, five centuries after his dead.

I want to focus at Machiavelli’s idea that – for a sovereign – it is better to be feared than to be loved. Machiavelli claims this because he believes that people are ungrateful and unable to be trusted; at least, not for long periods of time. Not until they get hungry again and breaking promises seems to be a better option than starving to death. But I want to focus on a different reason for why a sovereign should try to be feared instead of loved. And that is the simple fact that being feared costs less money – and effort – than being loved.

Being loved requires a constant level of investment from the sovereign; if the sovereign, for example, want to be seen as a generous man, he needs to keep on being generous at every opportunity to be generous that will arise. Giving a poor man money is generous, but to stop giving the poor man money falsifies the generosity of the sovereign. And the same goes for being friendly: if a sovereign wants to be perceived as a friendly man, he needs to be friendly all the time. One moment of unfriendliness means the end of his friendly appearance. Being good is simply a much more difficult role to play than being bad. Why? Because people have the tendency to remember someone’s unfriendly or betraying actions better than one’s well-intended or friendly actions.

Fear, compared to love, requires much less investment from the sovereign. That is because fear is based on expectations: someone’s anxiety from what might be about to come. And it is this sense of what is about to come that can be relatively easily manipulated by means of threats; by promising that something bad will happen if the citizens aren’t loyal to their sovereign. And the degree in which citizens are susceptible to the sovereign’s threats, depends in turn on the credibility of these threats. If the citizens don’t believe that the sovereign can live up to his evil promises, the threats will vanish without having had any effects. Thus the sovereign has to make sure that his threats are credible.

He can do this by means of military forces. If so, he must make sure that his army is bigger in size than – or at least equal to – the armed forces of the citizens – which is easy to achieve by making sure that the citizens are unable to get armory: by monopolizing the production – or at least distribution – of armory. This requires a one-time investment from the sovereign. An investment that – in the long run – will yield more benefits than the everlasting demand to feed the poor.

So although romantic movies might want us to believe that love conquers hate, hate – in the form of fear – might turn out to be the cheapest way to go.

But what do you think?

Renovation of High School Education

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What have you actually learned at high school? I mean: not while you were attending high school, but while you were literally physically present at high school? Not that much, right? For the most part, you were just sitting there from 9 AM tot 5 PM, waiting until you could go home and finally start doing something useful with your time: like learning something for instance. But isn’t that a little weird? That you actually want to go home so that you can start studying and really learn something? And what can we do to turn this ineffective high school-picture around?

First of all: we have got to realize why children are learning so little while they are at high school. Maybe it is because children of the high school appropriate age are, besides developing themselves intellectually, learning how to behave themselves in social surroundings. This is a perfectly normal for high school children. It is even required for them to develop themselves socially. However, as you can imagine, it doesn’t necessarily create the right atmosphere for a child to be able to develop themselves on an intellectual level. The distractions are killing them.

Furthermore, the things being done in the classroom are – most of the time – not time or space dependent. Hence they can in principle be done at home. By that I mean that a child doing the algebra assignments from the algebra textbook is not doing something that necessarily has to be done in class. These are individual tasks for which being located in a classroom is in no sense conducive to learning to do the task at hand. That is not to say that children might not have questions they would like to ask a teacher or their fellow class members about. However, the act of questioning in itself is in no way dependent upon the children sitting in a classroom-like configuration for most of their time. There are many other ways – think about e-mailing, Skyping and office hours – by which mandatory presence can be avoided while still giving children the opportunity to ask questions.

As you know, governments worldwide have to cut back on expenses, including educational expenses. So – and you might see where this is going – what about significantly restricting the amount of time children need to sit in class? This could reduce housing costs by having different classes at different times making use of the same classroom. Also, it would mitigate the need for high school teachers, which would neutralize the problem of there being a shortage of them. And – most importantly – it would improve the intellectual environment for children so that they can focus on studying instead of being distracted by their allegedly funny classmates. A win-win-win situation.

Surely, we should not do away with classroom teaching completely. There are cases in which being together in a classroom-setting would be the only – or at least the best – option for children to learn something. Examples would be the development of socials kills through presentations, and lectures that are explicitly intended to convey information to the children. For the remainder of the cases, teaching via the internet might very well be more beneficial for the children’s development. I would like to make you aware of the Khan Academy, which is a free online learning platform to which entire classes can subscribe. By doing so the teachers are able to obtain very detailed information about the performance of each student individually and – consequently – help the ones who need it most. Also, there are plenty of tests and other assignment available in order for children to maximize their learning potential.

So, what do you say? Shall we make the jump?