Monthly Archives: July 2011

Infrastructure principles to live by

As a child fascinated by tales of exploration and archeology of the artifacts of Egyptian, Greek, Roman, and Incan civilizations, I built models of balsa-wood and modeling clay to recreate in my room the temples and fortresses pictured in my books.  I channeled my university studies toward building things, the bigger the better, I thought, as my training progressed.  In graduate school I encountered Albert O. Hirschman, a Harvard economist whose seminal  book introduced me to the ideas of social overhead capital—the etymological precursor of what we mean today by economic or societal infrastructure—and its essential role in economic development. (1958, The Strategy of Economic Development, New Haven: Yale University Press)  I wrote a doctoral dissertation on “systems of constructed facilities,” and from there moved on to planning and design of new cities, airports, highways, and investment policy.  I guess it is fair to say I have been interested in infrastructure for a while, and maybe a wonk on the subject.

In any case, I was excited by the opportunity in 1992 to work with a National Research Council committee seeking to gain an understanding of what might be done to address the problems underlying the nation’s increasingly distressing instances of infrastructure inadequacy, failure, collapse, and destruction.  The group spent more than a year talking to people from cities around the country and extracting from their experience a set of three broad principles for acting locally to address what were agreed to be national and even global problems. (The committee’s report was published as In Our Own Backyard: Principles for Effective Improvement of the Nation’s Infrastructure, 1993; Washington, DC: National Academies Press)

The principles themselves are fairly straightforward, albeit cryptic: (1) Geography matters. (2) The paradigm is broadening. (3) Value the “public” in public works.

My interpretation has perhaps shifted in the years since we wrote the report.  First, infrastructure should be tailored to the specific physical, environmental, social, and economic characteristics of the area to be served.  However, these various characteristics are connected in complex ways that make the tailoring difficult, and we need good data to achieve a good fit.  Second, all infrastructure has to be understood as providing multiple services, having not just a single function.  Thinking that our highways simply let us move from place to place and water systems only provide a clean supply when we turn the tap is—pardon the possible pun—tunnel vision; we need to broaden our perspectives in funding, designing, and operating each piece of infrastructure and address the system the pieces comprise.  Third, the public is a part of the infrastructure, not simply a customer, investor, or impediment. We as a society and our infrastructure are engaged in an evolving dialogue; the better we understand our role in that evolution, the more likely it is that future generations will appreciate the legacy of our infrastructure investment.

Two decades later, I think these principles are still relevant and important.  They are also, unfortunately, no more representative of current practice than they were when written.

(A footnote:  In the course of earlier work for the National Research Council, I found that the word “infrastructure” itself was hardly used at all before 1980. (For example, see Infrastructure for the 21st Century: Framework for a Research Agenda, 1987.) Typing it into Google’s search field today returns some 270 million hits.  “Social overhead capital,” has not caught on with the Internet public, showing up not quite 8.1 million times.  “Principles of infrastructure” returns some 1.82 million hits. Narrowing down to “principles of economic infrastructure” yields 315,000; replace “economic” with “societal” and you drop to just over 9,000.  For comparison, “ten commandments” gets 4.4 million hits and “principles to live by” 820,000!)

Sustainable Values and Infrastructure

There seems to be little question that we are now in one of those historically recurrent periods of societal crisis that tell us we must change our ways.  A plethora of recent books present dismal perspectives of our clash of cultures, changing climate, losses of species and languages, and financial crises, and how each threatens our well-being and lastingness.  The threats are very real, of course, but to me are interesting because, if relief is to be found, surely our infrastructure must have an important role.

Seeking to understand this role, I have finally plowed my way through Raj Patel’s modestly titled exegesis on modern economics and human nature, The Value of Nothing: How to Reshape Market Society and Redefine Democracy. (2009, New York: Picador)  With ample reference to both foundational and more radical texts of market economics and Western social theory as well as more personal accounts of current populist movements, the book has definitely generated buzz and expanded its author’s reputation to sometimes messianic proportions.  (For a review, see “Are You the Messiah? A political economist gets a following he wasn’t expecting,” by Lauren Collins, New Yorker magazine, November 29, 2010)

The reading took longer than expected, because as page after page turned I felt compelled to pencil in questions, opposing references, and outright objections to Patel’s perspectives. Where he sees elemental democracy in the masked pronouncements of a Zapatista Junta, I see the tyranny of the mob. When Patel disparages the possibility of getting prices right—or having any prices at all—for clean air and water, I despair at the idea that humans will forsake the desire to improve their lives, however privileged they may be, satisfied that their needs—defined by others—are being met. While Patel finds it essential to feed the world’s growing population by rationing necessarily limited food production, I wonder why humanity might not be happier and arguably better off limiting population to levels supportable with an abundant and varied food supply.  I suppose I must recommend the book at least because it offers the attentive reader ample intellectual stimulation.

Patel’s message seems to be that for two key reasons a market-based, democratic society is essentially unsustainable and revolutionary change is essential. First, there is no hope of getting the prices right for clean air, pure water, cultural diversity, historic associations, and myriad other resources we humans use in pursuit of comfortable lives. Second, our abilities as humans to work together toward success in this pursuit are hopelessly subverted by the existence of corporations, disembodied entities that behave with the legal rights and powers of a person but lack a person’s moderating moral and ethical judgment.   Without the restrictive forces of either appropriate prices or moral imperatives, corporations and people ruthlessly seek exclusive control of collective resources and private gain from exploitation of these resources.

Hope lies, for Patel, in a Buddhist theory of value.  “The real value of something,” he writes, “is not its ability to satisfy a craving, a desire, a vanity, but to meet the need for well-being.”  With enlightenment, we will recognize that our desire for cell phones, shoes, and other such “baubles and fripperies” is nothing but illusion created by hidden persuaders.  Corporations will somehow adapt, I suppose, and we will lose our lust for more, all settling happily for just “enough.”

British economist Diane Coyle’s book The Economics of Enough: How to Run the Economy as if the Future Matters. (2011, Princeton, NJ: Princeton University Press) takes a similar stance on the problems but offers a more moderate assessment of the underlying issues and, to my mind, a more practical prescription for what must be done.  She focuses her attention on the inevitable necessity of making tradeoffs among efficiency, fairness or equity, and freedom in how people are able to pursue and manage their resources.  Our values and our governance, as individuals and groups within our society, determine how the balance is struck, and today we have “tilted too far”—in Coyle’s view and my own—“in favor of individualism and the gratification of immediate wishes,” toward freedom at the expense of fairness and even efficiency. Where previous generations made investments, we now are consuming our assets.

Regarding values, Coyle’s views are not so different from Patel’s: We need a change of values to guide our behavior.  In Coyle’s analysis, however, a revival of what Max Weber termed the Protestant ethic, principles that guided people to work for the future rather than immediate gratification, could be effective.  Neither author has much to say about how we are to decide what is “enough” for individuals and groups in a pluralistic society. Patel would no doubt be the more austere judge.

To Patel’s call for changed values, Coyle adds changes in measures of achievement and in our institutions of governance.  The ways we measure economic growth, productivity, and well-being are simply inadequate for dealing with our growing understanding of the importance of intangibles. With the revolution in information and communications technologies, services account for an ever larger share of production; we do a poor job of measuring  quality of services, and the shortcoming is especially severe regarding what we term quality of life matters.  The  technology revolution is also transforming how individuals, corporations, and political entities relate to one another. Coyle imagines that societal decision making can be shifted from centralized agencies to “involve a more productive  and thoughtful interplay between markets and governments than we’ve typically had in the past…”, but here I could not quite make out her image of that future. Perhaps she envisions social networking platforms supporting grass-roots participation, a sort of Swiss direct democracy via telethon or Facebook.

Development of such a participatory system would certainly signal the integration of a new set of technologies into our infrastructure.  In past decades, new infrastructure technologies have been accompanied by—and arguably enabled or perhaps caused—changes in how society operates. Rail and then highway transportation changed the patterns of human settlement; piped supply of clean water changed the way households operate.  These changes in turn have been accompanied by changes in our fundamental values, on the scale contemplated by Patel and Coyle.  If we are to have the change in values these authors argue we need for a sustainable future, then I believe we must expect to reshape our infrastructure.