D-Board 5

9/28/21, 10:03 AM The Refugee Crisis, Immanuel Kant And Germany’s Moral Leadership

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by Yanis Varoufakis on 16th September 2015

Yanis Varoufakis

Economists err when they think that human rationality is all about

applying one’s means ef�ciently in order to achieve one’s ends. That the

ef�cient application of available resources in the pursuit of given

objectives is an important dimension of our Reason, there is no doubt.

The error however sips in when economists, and those in�uenced by

them, assume that this is all rationality is about.

This type of instrumental approach to the meaning of Reason massively

underestimates perhaps the one ingredient of human reasoning that

makes us exceptional animals: the capacity to subject our ends, our

objectives, to rational scrutiny. To ask ourselves not just questions such

as “Should I invest in bonds or shares?” but also questions of the type: “I

like X but should I like it?”

This summer we, Europeans, faced major challenges to our integrity and soul. The in�ow of refugees tested our

humanity and our rationality felt the strain of needing to make hard choices. Most European nations, and their

governments, failed the test of history spectacularly. Closing borders down, stopping trains on their tracks, treating

people in need as an existentialist threat, indulging in bickering at the level of the European Union as to who will bear

a lesser part of the burden – all in all, Europe behaved abominably leading the Italian Prime Minister to utter in

desperation: “If this is Europe, I do not want to be part of it.”

Social Europe politics, economy and employment & labour

The Refugee Crisis, Immanuel Kant And Germany’s Moral Leadership

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One country stood out, showing moral leadership on this issue: Germany. The sight of thousands of Germans

welcoming wretched refugees who had been turned away in several other European countries was one to savour and

one to extract considerable hope from. Hope that Europe’s soul has not been lost entirely. Chancellor Merkel’s

relaxed leadership on the matter, even the magnanimous attitude of otherwise misanthropic German tabloids to the

in�owing refugees, made amends for Europe’s failure to rise up to this humanitarian crisis.

Many have imputed ulterior motives to Germany’s generosity. Poor German demographics may be helped by an

in�ux of relatively young, highly motivated, mostly well-educated �eeing Syrians. Guntram Wolff, in the Financial

Times, recently drew a historical comparison with a 17th  Century in�ux of French protestant refugees into the state of Brandenburg, who brought in with them skills and dynamism. Employers rejoice at the thought of more

workers, putting downward pressure on wage costs, while macroeconomists try to calculate the �scal costs to the

welfare system in relation to the economic bene�ts from a boost in aggregate demand.

This cynical cost-bene�t analysis misses the point, however. That there are bene�ts from immigration is beyond

dispute – except by racists. Host countries (with the United States, Canada and Australia offering living examples)

are the ones enjoying enormous net bene�ts, while the countries abandoned by their people suffer. But this is true

for  all  aging Central and North Eastern European nations. Why is it only Germany and its people that took

enthusiastically to welcoming refugees? The answer, clearly, has nothing to do with economics. If there are positive

economic repercussions, these are mere byproducts of some other type of motivation that made Germans open their

borders and hearts to the refugees. What might it be?

Students of philosophy may be tempted, as I am, to seek the answer in one of Germany’s grandest gifts to humanity:

the philosophy of Immanuel Kant. Unlike economists and Anglo-Celtic philosophers, Kant is not satis�ed with

instrumental accounts of what it means to act rationally. Such accounts are �ne for cats and sophisticated robots.

But not for humans. Humans must have a capacity for moral reasoning that is, nevertheless, the result not of dogma

but of pure Reason.

Kant’s practical Reason demands that we should undertake those actions which, when generalised,

yield coherent outcomes. For example, lying cannot be a rational choice because, if universalised, if everyone were to

lie all the time, trust in what others say would disappear and language would lose its coherence. True enough, many

people refrain from lying because of the fear that they will be found out. But Kant does not consider such

instrumental reasons for not lying as fully rational. In his mindset, the rational and the moral merge when we develop

a capacity to act on the so-called categorical imperative: of acting in a universalisable manner independently of the

consequences. For the hell of it, in plainer language.

Taking refugees in is such a universalisable act. You do not take them in because of what you expect to gain. The fact

that you may end up with great gains is irrelevant. The warm inner glow of having done the ‘right’ thing, the boost to

aggregate demand, the effect on productivity – all these are great repercussions of one’s Kantian rationality. They

9/28/21, 10:03 AM The Refugee Crisis, Immanuel Kant And Germany’s Moral Leadership

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are not, however, the motivation. One’s rational acts, according to Kant, are not to be determined by expected gain,

that instrumental ‘utility’ that depends on what others do and on a number of contingencies. There is no strategy

here. Just the application of the deontological reasoning which requires that we should act upon ‘universalisable’

rules.

There is, of course, no way that one can prove empirically that German solidarity to the refugees was of the Kantian

type, and not some instrumental attempt to feel better about themselves, to show up other Europeans, to improve

the country’s demographics. Be that as it may, I do not buy these cynical, instrumental accounts. Having observed so

many Germans perform countless acts of kindness toward refugees shunned by other Europeans, I am convinced

that something akin to Kantian reasoning is at work.

I say “something akin to Kantian reasoning” because full Kantian behaviour is neither observed in Germany nor

necessarily desirable. There are times when good people need to lie (for instance when skinheads interrogate you on

the whereabouts of a black person they are chasing) and there are several realms where German attitudes are far

from consistent with Kantian thinking.

Indeed, this summer there was a second occasion when Europe harmed its integrity and damaged its soul: It

happened on 12th  and 13th  July when the leader of a small European country, Greece, was threatened with

expulsion from the Eurozone unless he accepted an economic reform program that no one truly believes (not even

Chancellor Merkel) can alleviate my country’s long standing economic collapse, and the hopelessness that goes along

with it. On that occasion no universalisable principle was in play, the result being that a proud nation was forced to

surrender to an illogical economic program for which everyone in Europe, including Germany, will pay a price.

This is not the place to recount the vagaries of Greece’s never-ending crisis. And nor is there a need since its

underlying cause has nothing to do with Greece: the real reason Greece has been imploding, while Berlin and the

troika are insisting on a ‘reform’ program that pushes the country deeper into a black hole and keeps it hopelessly

unreformed, is that the German government has not yet decided what it wants to do with the Eurozone.

Berlin knows well that, as it is, the Eurozone is non-viable. It needs major reforms. It needs mechanisms for recycling

surpluses from the regions where they amass to the regions in de�cit. Alas, Berlin has not formed an opinion, yet, on

what these reforms should be, what form of European political union it wants, or how to convince Paris to go along

with its priorities. So, while the Franco-German elephants tussle, little Greece is being squashed, awaiting the

outcome of this interminable clash. In the process, millions of Greeks languish in desperation, hundreds of thousands

of educated young men and women �ee the country, and the oligarchy is having a �eld day exploiting the political

impasse caused by last July’s surrender of our government.

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Setting aside the Greek drama for now, Europe needs moral leadership from Germany. On the question of refugees,

we have it – and that’s excellent. On the question of how to deal, at long last, with the Eurozone’s crisis, there has

been no German leadership – indeed, quite the opposite, as the German government has been lagging behind

developments, stepping in only at the last moment to tackle the symptoms but never its causes.

What should Berlin do? An excellent start would be to apply the same Kantian principle which has been evident in

the case of the refugee crisis. Kant’s practical Reason asks of us to adopt policies that, if generalised, will

yield  coherent  outcomes. Large trade surpluses  cannot  be ‘generalised’! Just as in the case of lying, securing

economic prosperity in a monetary union by means of huge net exports, and increasing competitiveness  vis-à-

vis  other European countries, fails Kant’s test. And so does a motivated blindness to the fact that one’s surplus is

another’s de�cit.

Time for Germany to extend its moral leadership from the refugee issue to the Eurozone’s architecture. Evoking

Immanuel Kant to ditch the incoherent view of itself as Europe’s export-oriented workshop would be an excellent

start.

This column was �rst published on Yanis Varoufakis’ Blog

Yanis Varoufakis

Yanis Varoufakis, a former �nance minister of Greece, is leader of the MeRA25 party and professor

of economics at the University of Athens.