I’ve written here before about my research with Betsey Stevenson showing that economic development is associated with rising life satisfaction. Some people find this result surprising, but it’s the cleanest interpretation of the available data. Yet over the past few days, I’ve received calls from several journalists asking whether Richard Easterlin had somehow debunked these findings. He tried. But he failed.

Rather than challenge our careful statistical tests, he’s simply offered a new mishmash of statistics that appear to make things murkier.

For those of you new to the debate, the story begins with a series of papers that Richard Easterlin wrote between 1973 and 2005, claiming that economic growth is unrelated to life satisfaction. In fact, these papers simply show he failed to definitively establish such a relationship. In our 2008 Brookings Paper, Betsey and I systematically examined all of the available happiness data, finding that the relationship was there all along: rising GDP yields rising life satisfaction. More recent data reinforces our findings. Subsequently, Easterlin responded in of papers circulated in early 2009. That’s the research journalists are now asking me about. But in a paper released several weeks ago, Betsey, Dan Sacks and I assessed Easterlin’s latest claims, and found little evidence for them.

Let’s examine Easterlin’s three main claims.

1. GDP and life satisfaction rise together in the short-run, but not the long-run. False. Here’s an illustrative graph. We take the main international dataset — the World Values Survey — and in order to focus only on the long-run, compare the change in life satisfaction for each country from the first time it was surveyed until the last, the corresponding growth in GDP per capita. Typically, this is a difference taken over 18 years (although it ranges from 8 to 26 years). The graph shows that long-run rises in GDP are positively associated with growth in life satisfaction.

This graph includes the latest data, and Dan generated it just for this blog post. In fact, Easterlin was responding to our earlier work, which showed each of the comparisons one could make between various waves of this survey: Wave 1 was taken in the early ‘80s; Wave 2 in the early ‘90s; Wave 3 in the mid-late ‘90s; Wave 4 mostly in the early 2000s. And in each of these comparisons, you see a positive association — sometimes statistically significant, sometimes not.

What should we conclude from this second graph? Given the typically-significant positive slopes, you might conclude that rising GDP is associated with rising life satisfaction. It’s also reasonable to say that these data are too noisy to be entirely convincing. But the one thing you can’t conclude is that these data yield robust proof that long-run economic growth won’t yield rising life satisfaction. Yet that’s what Easterlin claims.

2. The income-happiness link that we document is no longer apparent when one omits the transition economies. Also false. One simple way to see this is to note that in the first graph the transition countries are shown in gray. Even when you look only at the other countries, it’s hard to be convinced that economic growth and life satisfaction are unrelated. To see the formal regressions showing this, read Table 3 of our response. (Aside: Why eliminate these countries from the sample?)

Or we could just look to another data source which omits the transition economies. For instance, the graph below shows the relationship between life satisfaction and GDP for the big nine European nations that were the members of the EU when the Eurobarometer survey started. Over the period 1973-2007, economic growth yielded higher satisfaction in eight of these nine countries. And while we’re puzzled by the ninth — the increasingly unhappy Belgians — we’re not going to drop them from the data! And if you think Belgium is puzzling, too, then we’ve done our job.

3. Surveys show that financial satisfaction in Latin American countries has declined as their economies have grown. Perhaps true. But how are surveys of financial satisfaction relevant to a debate about life satisfaction? And why focus on Latin America, rather than the whole world? In fact, when you turn to the question we are actually debating — life satisfaction —these same surveys suggest that those Latin American countries which have had the strongest growth have seen the largest rise in life satisfaction. This finding isn’t statistically significant, but that’s simply because there’s not a lot of data on life satisfaction in Latin America! (Given how sparse these data are, we didn’t report them in our paper.)

What’s going on here?

Now it’s reasonable to ask how it is that others arrived at a different conclusion. Easterlin’s Paradox is a non-finding. His paradox simply describes the failure of some researchers (not us!) to isolate a clear relationship between GDP and life satisfaction.

But you should never confuse absence of evidence with evidence of absence. Easterlin’s mistake is to conclude that when a correlation is statistically insignificant, it must be zero. But if you put together a dataset with only a few countries in it — or in Easterlin’s analysis, take a dataset with lots of countries, but throw away a bunch of it, and discard inconvenient observations — then you’ll typically find statistically insignificant results. This is even more problematic when you employ statistical techniques that don’t extract all of the information from your data. Think about it this way: if you flip a coin three times, and it comes up heads all three times, you still don’t have much reason to think that the coin is biased. But it would be silly to say, “there’s no compelling evidence that the coin is biased, so it must be fair.” Yet that’s Easterlin’s logic.

There’s a deeper problem, too. The results I’ve shown you are all based on analyzing data only from comparable surveys. And when you do this, you find rising incomes associated with rising satisfaction. Instead, Easterlin and co-authors lump together data from very different surveys, asking very different questions. It’s not even clear how one should make comparisons between a survey (in the US) asking about happiness, a survey (in Japan) asking about “circumstances at home,” surveys of life satisfaction in Europe based on a four-point scale, and global surveys based on a ten-point scale. Easterlin’s non-result appears only when comparing non-comparable data.

If you want to advocate against economic growth — and to argue that it won’t help even in the world’s poorest nations — then you should surely base such radical conclusions on findings rather than non-findings, and on the basis of robust evidence.

A final thought

Why not look at the levels of economic development and satisfaction? The following graph does this, displaying amazing new data coming from the Gallup World Poll. There’s no longer any doubt that people in richer countries report being more satisfied with their lives.

Is this relevant? Easterlin argues it isn’t — that he’s only concerned with changes in GDP. But the two are inextricably linked. If rich countries are happier countries, this begs the question: How did they get that way? We think it’s because as their economies developed, their people got more satisfied. While we don’t have centuries’ worth of well-being data to test our conjecture, it’s hard to think of a compelling alternative.

Justin Wolfers’ column titled “Debunking the Easterlin Paradox, Again” dismisses Richard Easterlin’s work as just plain wrong. I argue here, as I have elsewhere, that where you come out on the Easterlin paradox depends on the happiness question (and therefore the definition of happiness) that you use, as well as the sample of countries and the period of time.

Richard Easterlin finds no clear country-by-country relationship between average per capita GDP and life satisfaction (among wealthy countries), despite a clear relationship between income and happiness at the individual level within countries. Easterlin also found – and continues to find, based on methods different from Wolfers’ – an absence of a relationship between life satisfaction and long-term changes in GDP per capita.

Different well-being questions measure different dimensions of “happiness”, and, in turn, they correlate differently with income (something they themselves show at the end of their last paper, and admit that the relationship between income and well-being is complex). The best possible life question – which Justin Wolfers and Betsey Stevenson primarily use in the first work, and also in the second – asks respondents to compare their life today to the best possible life they can imagine for themselves. This introduces a relative component, and, not surprisingly, the question correlates most closely with income of all of the available subjective well-being questions. Life satisfaction, which they use in the second work, also correlates with income more than open-ended happiness, life purpose or affect questions, but not as closely as the best possible life question.

Wolfers and Stevenson used the most recent and extensive sample of countries available from the Gallup World Poll, and, as the measure of “happiness”, the best possible life question therein, and challenged the Easterlin paradox. In more recent work, with Stevenson and Dan Sacks (2010), referenced in this blog, the authors look at the relationship between life satisfaction and economic growth, based on the World Values survey and GDP levels and the best possible life question, based on the Gallup World Poll. They isolate a clear relationship between life satisfaction and GDP levels, and their statistical analysis is spot on.

Recent studies by Kahneman and Deaton (2010), and Diener and colleagues (2010), for example, find that happiness in a life evaluation sense (as measured by the best possible life question) correlates much more closely with income than does happiness in a life experience sense (as measured by affect or more open ended happiness questions). This holds within the United States (Kahneman and Deaton) and across countries (Diener et al.).

My own work on Latin America, with Soumya Chattopadhyay and Mario Picon, tested various questions against each other and finds a similar difference in correlation, with affect and life purpose questions having the least correlation with income and the best possible life question the most. My work on happiness in Afghanistan found that Afghans were happier than the world average (on par with Latin Americans) as measured by an open ended happiness question, and 20 percent more likely to smile in a day than Cubans. Yet they scored much lower than the world average on the best possible life question. This is not a surprise. While naturally cheerful and able to make the best of their lot, the Afghans also know that the best possible life is outside Afghanistan.

Thus the conclusions that one draws on whether there is an Easterlin paradox or not in part rest on the definition of happiness, and therefore the question that is used as the basis of analysis. Wolfers and co-authors find a clear relationship between GDP levels and life satisfaction and best possible life – clearly important dimensions of well-being. Yet in the same paper they find much less clear relationships when they use happiness, affect and life purpose questions.  

There is also the question of the sample of countries, and whether one is examining cross section or time series data. The most recent debate with Easterlin is about the trends over time rather than cross-sectional patterns. Dropping the transition economies, as Easterlin does, may be a mistake, as Wolfers contends. But it is also important to recognize the extent to which including a large sample of countries that experienced unprecedented economic collapse and associated drops in happiness alters the slope in the cross-country income-happiness relationship (making it steeper). Wolfers also criticizes Easterlin for relying on financial satisfaction data for his Latin American time series sample (because there is not enough life satisfaction data); financial satisfaction correlates closely, but not perfectly, with life satisfaction. Easterlin’s technique allows for the inclusion of a much larger sample of middle income developing countries, a sample of countries that one can imagine is very important to the growth and happiness debate. Wolfers and co-authors use far fewer Latin American countries because comparable life satisfaction data is limited. Either approach is plausible and, as with all work with limited data, is not perfect. But I would not go as far as calling one or the other “plain wrong”.

Finally, there is the simpler question of giving credit where credit is due. We would not be having this debate, nor would we have a host of analysis on well-being beyond what is measured by income, had Easterlin not triggered our thinking on this with his original study of happiness and income over three decades ago (and his patient and thoughtful mentoring of many economists since then). In the big picture of things, Easterlin had the idea.

Supporters of the Justice and Development Party (AKP) who often use the term “New Turkey” believe that the 12-year rule of Prime Minister Recep Tayyip Erdoğan has opened a new phase in Turkish history.

They are partially right. Even those who resent Erdoğan's autocratic discourse need to recognize that the country has come a long way in the last decade in areas such as health-care, infrastructure, fiscal discipline, inflation, municipal services and civil-military relations. The big question that continues to polarize Turkish politics, however, is whether the new Turkey is more democratic than the old one.

Again, the supporters of the AKP answer this question with a resounding “yes.” In their eyes, the AKP represents the will of the people and, for the first time in modern Turkish history, the military is unable to exert real influence behind the scenes. The critics of the AKP, however, strongly differ. They believe Erdoğan's understanding of democracy is based on a simplistic and populist notion of winning elections. To them, this is a majoritarian and electoral understanding that comes at the expense of pluralism and liberalism. Such electoral autocracy does not pay attention to freedom of speech, the rule of law and the separation of powers and, thus, condemns Turkey to a second-class category among democracies. For them, this is exactly why the new Turkey of Erdoğan resembles the old one, where the military used to call the shots. In other words, the old type of authoritarianism has been replaced by a new one.

It is important to note that the West -- mainly the United States and the European Union -- tend to agree with the critics of Erdoğan. In the wake of recent local elections, it was hard to find a single editorial in Western media praising the "new" Turkey's democratic standards. Instead, the focus was on corruption scandals and the bans imposed on social media like Twitter and YouTube. There is now a general consensus among Westerners that Erdoğan's growing authoritarian style has eroded the positive image of the Turkish model that was praised only a few years ago. Under such circumstances, the question that most Westerners ask is simple: Why is an increasingly authoritarian Erdoğan still winning elections? The answer to this question is equally as simple: “It's the economy, stupid!”

The AKP voters come from the largest segments of Turkish society: the urban-rural poor as well as the lower-middle classes aspiring to upper-middle class status. These masses amount to probably 60 to 70 percent of Turkish society. In their eyes, bread and butter problems take precedence over the Twitter ban, political freedoms, the independence of the media, crony capitalism or separation of powers. What really matters for most of these AKP voters are economic services and living standards. The fact that they come from conservative and nationalist backgrounds and share the patriarchal culture of the prime minister is the icing on the cake.

As a result, it should not be surprising that Erdoğan will keep winning elections as long as the economy performs reasonably well and adequate socioeconomic services are provided to these large segments of society. This is also why the real paradox of the new Turkey is to be found beyond the economy and elections.

The real paradox of the new Turkey is the following: If Erdoğan is indeed becoming increasingly authoritarian, why is he the only hope of Turkey for solving the Kurdish problem? This paradox is even more puzzling, since solving the Kurdish problem requires the opposite of what Erdoğan seems to provide: democracy, freedom of speech, rule of law, separation of powers, liberalism, decentralization of decision-making and less patriarchal governing structures.

Can Erdoğan provide all these attributes with his more authoritarian style? If the answer is “no,” why do the Kurds seem ready to support him? To answer this paradox, we need to analyze the pragmatic and Machiavellian side of Erdoğan. We will do so next week.

This piece was originally published in Today's Zaman.

As I tried to explain in this column last week, there is a glaring paradox about the so-called “new Turkey.” I will remind readers and clarify what the concept of “new” means exactly, but one needs to have some basic familiarity with how the Justice and Development (AKP) and its supporters define the “old” Turkey.

The old Turkey, in their eyes, was a place where the economy was in shambles -- with high inflation, chronic public deficits, poor municipal services and systemic corruption. Most importantly, the military, the guardians of the system, called the shots by toppling or pressuring civilian governments. And as far as foreign policy was concerned, they believed Turkey used to punch below its weight and had almost no regional soft power in the Middle East as a model of Muslim democracy.

Those who don't buy the rosy picture of today rightly point out that the current state of Turkish democracy in this so-called new Turkey leaves a lot to be desired. Prime Minister Recep Tayyip Erdoğan's understanding of democracy is indeed based on a simplistic and populist notion of winning elections. His majoritarian and electoral understanding comes at the expense of individual rights and liberties, an independent media and the freedoms of expression and association. The absence of rule of law as well as problems with the separation of the executive, legislative and judicial powers still condemns Turkey to a second-class category among democracies. This is why, under the populist and hegemonic style of Erdoğan, the old type of Turkish authoritarianism (dominated by the military) has been replaced by a “new” one based on the tyranny of the majority and the hegemony of Erdoğan.

What about the economic achievements of the new Turkey? Although it is hard to argue against the fact that the country is a more prosperous place compared to the 1990s, the latest corruption scandals clearly revealed that political networks of tender-fixing, influence-peddling, patronage and cronyism still plagues the Turkish system. Corruption is indeed still systemic in the new Turkey. It is also important to remember that the structural reforms that changed the “old” Turkey, dominated by state-owned enterprises under import substitution, came not with the AKP but thanks to the visionary leadership of Turgut Özal in the second half of the 1980s.

However, those who don't buy the rosy picture of the new Turkey face an important dilemma. Why is an autocratic Erdoğan still the only hope for solving the Kurdish problem? Everyone agrees that the Kurdish problem is the most daunting challenge facing Turkish democracy. As argued last week, solving the Kurdish problem requires the opposite of what Erdoğan seems to provide: democracy, freedom of speech, rule of law, separation of powers, liberalism, decentralization of decision making and less patriarchal governing structures. The fact that Erdoğan is the best hope of fulfilling such a promise -- by negotiating a peace process with the Kurdistan Workers' Party (PKK) -- is indeed a glaring paradox that requires explanation.

Some argue that the peace process with the Kurds is cosmetic, tactical and hollow. They believe Erdoğan calculated in a Machiavellian way that he needs the support of Kurds to get elected to the presidency and to change the system into a presidential one after the AKP wins the next parliamentary elections. But this is a highly risky strategy since winning the Kurdish vote also means losing a significant amount of support from Turkish nationalists -- an important segment of the AKP base. Another way to analyze the paradox is to actually believe that Erdoğan is genuine in his willingness to solve the Kurdish problem by adopting a more Ottoman system of multiculturalism and decentralization, where the sultan delegates power to regions.

One should also not underestimate the fact that Erdoğan manages to identify with the victim narrative of the Kurds. He, after all, has a similar narrative of victimhood based on being a pious Muslim under secular Kemalist hegemony. What we may be witnessing in the new Turkey is a coalition of pious Muslims and Kurds taking their revenge on Kemalism. In that sense, the best way to analyze the new Turkey is to remain skeptical of the rosy picture and focus on what post-Kemalism will bring to the country in terms of solving the Kurdish question. The "newness" of Turkey can only be confirmed when a more democratic and multicultural Turkey does emerge and peacefully solves the Kurdish problem in a post-Kemalist context.

This piece was originally published in Today's Zaman.