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When Jack and Jill Make a Deal

Daniel M. Hausman
University of Wisconsin-Madison*
In ordinary circumstances human actions have a myriad of unintended and often unforeseen consequences
for the lives of other people. Problems of pollution are serious examples, but spillovers and side effects
are the rule not the exception. Who knows what consequences this essay may have?
This essay is concerned with the problems of justice created by spillovers. After characterizing such
spillovers more precisely and relating the concept to the economist's notion of an externality, I shall then
consider the moral conclusions concerning spillovers that issue from a natural rights perspective and from
the perspective of welfare economics supplemented with theories of distributive justice. I shall argue that
these perspectives go badly awry in taking spillovers to be the exception rather than the rule in human
interactions.
1. Externalities
Economists have discussed spillovers under the heading of "externalities." To say this is not very helpful,
since there is so much disagreement concerning both the definition and significance of externalities. As
Arrow notes, "Yet, surprisingly enough, nowhere in the literature does there appear to be a clear general
definition of this concept [of public goods] or the more general one of "externality."<1> In the appendix I
review some definitions of externalities and justify the assertions in the paragraphs that follow.
The crucial features of externalities that are common to most accounts are (a) missing or imperfect
markets<2> (b) interdependencies in "objective functions" (preferences or production functions)<3> and
(c) problems of exclusion from individual transactions.<4> The driving concern behind these apparently
disparate accounts is the impact of externalities on efficiency (Pareto optimality), and it is not hard to see
that, despite the wide differences in the different accounts, there is a single kind of phenomenon at issue.
These accounts are descriptions of different parts of the same animal. Consider, for example, the case of a
fast-food restaurant, the smell of whose rancid oil disturbs nearby residents. The market in odorless air is
missing or imperfect, there is an interdependency between the restaurant's production and cost functions
and the neighbors' utility functions, and none of the neighbors can be excluded from enjoying the benefits
or suffering the costs of decisions concerning the release of smells.
It is easy to see how such interdependencies, market failures and problems of exclusion can give rise to
problems of efficiency, and indeed some economists and philosophers build inefficiency into the
definition of an externality.<5> But whether one does so is merely a matter of terminological
convenience. The heart of the notion is that some costs or benefits of a decision do not bear on the
decision-maker, and the efficiency of voluntary transactions is thus not guaranteed. The focus is on
efficiency and on the decision-maker A.
But what is crucial about spillovers from the perspective of justice is that A's actions have effects on
individuals besides those engaged in any voluntary transaction with A. The focus is usually on those
affected by A's actions. Economists' definitions of externalities do not focus on this feature, and none
seems entirely suitable for an inquiry into the justice of market outcomes.
I suggest that the properties of what economists have called "externalities" that are relevant to questions
about the justice of the outcomes of voluntary transactions are that they involve an unintended (side)
effect of A on B to which A or B have not consented.<6> Although it may be misleading to think of this
as a definition of the term, "externality," which might be better left as a concept with which to address

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questions of efficiency, I think it is worth doing so. For most of what economists have called externalities
are unintended effects of A on B to which A and B have not both consented. Intuitively one might
maintain that intended harms and benefits can also be externalities, but I think this intuition is
questionable. How, except via intention, could one distinguish an externality, such as water pollution,
from the intentional poisoning of a neighbor's ground water?
So I shall take an externality (or, if one objects to my appropriation of the term, the analogous concept
that is relevant to considering the justice of voluntary interactions) to be an unintended and not fully
voluntary effect of some agent's actions on others.
The distinction between effects that are intended and effects that may be merely foreseen should remind
one of the doctrine of the double effect, about which more will be said below in section ??. This echo is
important, for, as we shall see below, the deontological rights theorist's best option for dealing with some
of the difficulties posed by externalities is to rely heavily on the doctrine of double effect. Unintentional
rights violations, even if foreseen, may be permissible when intentional rights violations are not.
The effect of my bad breath on another bus rider, the inspiration of Gandhi's example on Martin Luther
King, the madness of Nineteenth-Century hatters, and the displacement of type-setters by computers are
all externalities. Notice that externalities may be beneficial (called "positive") or harmful ("negative").
They may result from the action of only one individual or from the action of some group. They may result
from market activities or from activities that have nothing to do with economics. And their causal
consequences may be mediated via markets (in which case they are called "pecuniary externalities"),
outside of markets (in which case they are called "non-pecuniary externalities") or partly via markets and
partly outside of markets. The damage caused to the products of nineteenth-century hand weavers by the
smoke from the steam-powered looms would be a negative non-pecuniary externality, while the damage
caused to the human capital and livelihood of the handweavers by the competition of machine-woven
cloth would be an example of a pecuniary externality. The increased nuisance of rodents living in
crumbling housing abandoned by bankrupted hand weavers would be a negative external effect of the
introduction of power looms that is neither purely pecuniary nor purely non-pecuniary. I shall focus on
negative externalities, because they raise more pointed questions of justice, but many of the same issues
arise with respect to positive externalities.
Conceived of in this general way, externalities are unavoidable and ubiquitous. When I buy the last
six-pack of beer at the corner convenience store, the causal effects on next customer, who may be made
miserable or saved from alcoholism by my action, are unintended and have no effect on my action. The
results may consequently be suboptimal. The next customer and I might, for example, both prefer an
outcome in which she gets the beer and I receive some compensation. It is impossible to imagine a world
of any complexity without externalities at every turn, and some of these are of moral significance.
2. Externalities Cannot Be Ignored
It is obvious that externalities can lead to rights violations and injustices. If the storage tanks leak at the
neighborhood gas station, poison my wells and cause serious illness or death, every moral theory would
recognize that a moral injury has apparently occurred. While this much is obvious, many seem not to have
appreciated the significance of such spillovers for an extremely common vision of market and moral life.
For example, Robert Nozick maintains that
If the world were wholly just, the following inductive definition would exhaustively cover the subject of
justice in holdings:
1. A person who acquires a holding in accordance with the principle of justice in acquisition is entitled
to that holding.

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2. A person who acquires a holding in accordance with the principle of justice in transfer, from
someone else entitled to the holding, is entitled to the holding.
3. No one is entitled to a holding except by (repeated) applications of 1 and 2.<7>
In the actual world one must also be concerned about the rectification of past injustices. Just acquisition is
appropriation of unowned things that satisfies Nozick's so-called "Lockean proviso" (which basically
requires that the appropriation not make others worse off). Just transfer is voluntary transfer of what one
is entitled to, provided the transfer also satisfies the proviso.<8> But, as Nozick hints in a footnote and
makes explicit later, voluntary transfers can run afoul of the Lockean proviso. The Lockean proviso
would, for example, forbid transactions that permit someone to acquire rights to all drinking water
(Anarchy, State and Utopia, p. 179). But Nozick readily forgets his own qualification. In considering the
thought experiment of individuals selling rights to control various of their activities, he writes for
example, "Since this very extensive domination of some persons by others arises by a series of legitimate
steps, via voluntary exchanges, from an initial situation that is not unjust, it itself is not unjust." (Anarchy,
State and Utopia, p. 283). One should also note that Nozick believes that "the free operation of a market
system will not actually run afoul of the Lockean proviso." (Anarchy, State and Utopia, p. 182).)
If we ignore rectification, force and fraud, and the Lockean proviso, Nozick's entitlement theory of justice
apparently implies that market outcomes are automatically just. If Jack and Jill are entitled to what they
have and make a deal, then they are entitled to what they get as a result. And if Sally had no claim on their
holdings before the deal, she has no claim on their holdings afterwards, either.
This intuition concerning justice parallels the intuitions of economists concerning efficiency. If something
results from voluntary exchange, then it must be efficient; and (with the right background), it must be just.
But such intuitions about the efficiency and justice of voluntary exchange suppose that individuals are
affected only by those with whom they voluntarily interact. The image is of autonomous farmers behind
their separate fences, who are unaffected by others, except when they choose to interact for their mutual
benefit.
But the same complications that sometimes make the results of voluntary exchanges inefficient sometimes
make them unjust.<9> Protecting individual rights requires more than preventing force or fraud. The
actions and interactions of individuals typically have unintended and often unforeseen spillover effects on
the interests of others. Since "capitalist acts between consenting adults"<10> can have unintended
consequences that violate the rights of others, Nozick is going to have to restrict some of these. But more
important than the particular revisions is the inappropriateness of the entire image. If one looks at the
interactions in a just human society as it were through a low resolution telescope, one does not see only
voluntary transactions. Externalities are not minor complications, exceptions or qualifications. This whole
image of market life and social justice is hopelessly distorted.
3. Externalities and Deontological Rights Theories
For any rights theorist, including a deontological rights theorist such as Nozick, externalities raise
questions of justice whenever they infringe on rights. I call Nozick a deontological rights theorist because
he takes rights to be absolute side constraints. Rather than taking a rights violation to be a bad
consequence of an action that enters with its own finite weight along with other consequences into an
assessment of an action, policy or rule, rights violations are simply forbidden regardless of the
consequences.<11> Nozick might also justly be called a deontological rights theorist because his
derivation of rights is not consequentialist. Rights are not instrumentalities for achieving goods such as
autonomy, self-respect, equality or happiness. For if they were, it is hard to see how one could justify
taking them to be side constraints.
Externalities pose severe problems for deontological rights theories. According to Nozick, an action is

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unjust if and only if it violates some right. Both positive and negative externalities may do so, for even
though I may enjoy the loud music my neighbor George plays, his playing it without my consent may
violate my right to determine whether there will be quiet in my home. But negative externalities will be
the main concern. Leaking gasoline storage tanks at the corner gas station that violate rights call for
restrictions, punishments or at least compensation.<12> Acceptable deontological rights theories must say
what to do about externalities.
There are two serious difficulties that confront such theories. First, as argued effectively by Railton, a
deontological rights theory would appear to be too restrictive.<13> Since rights are in Nozick's view "side
constraints", which may not be violated in order to secure benefits or even in order to minimize overall
rights violations, there would appear to be little I would be free to do even on my own property. Can I
build a fire if soot land will next door? Can I use fertilizer if any will leach into the ground water and
affect your wells or lakes? Can I build a house, if doing so will limit your sunlight? Can I plant
sunflowers if the pollen will make you sneeze? It would seem that I would have to get the consent of my
many neighbors at every turn.<14> Real markets will generate conventions to resolve these difficulties,
but such conventions cannot set inviolable boundaries on "side constraints," which must be heeded,
regardless of welfare costs.
One way to lessen this stringency and to make a natural rights view more plausible would be to insist, as
defenders of the doctrine of double effect do, that rights violations are absolutely forbidden only when
they are intended. For example, many have held that intentionally killing an innocent person is absolutely
morally impermissible. Yet a driver who swerves and kills one pedestrian to avoid killing a whole group
may have done nothing wrong, for the killing, although foreseen, was not intended. According to the
doctrine of double effect, one may permissibly perform actions such as killing or violating other rights
when the following four conditions are met:
1.
2.
3.
4.

The act is good in itself or at least indifferent

Only the good consequences of the act are intended
The good consequences are not the effect of the evil
The good consequences are commensurate with the evil consequences.<15>

Defenders of the doctrine of double-effect regard an action as intended when it is either a goal of an agent
or a means to an
agent's goal. When a rights violation is merely a side effect of an action, which may or may not be
foreseen, but which is not intended, then, depending on factors such as the goodness or badness of the
consequences, the action may be permissible. Yet one can continue to regard intentional rights violations
as absolutely impermissible.
To invoke the doctrine of double effect raises, however, a mass of difficulties, which I shall not attempt to
resolve, since my main objection to a rights approach is not that it is overly stringent. Not only is the
doctrine of double-effect itself problematic,<16> but it obviously does not save the view that market
outcomes (in the absence of force, fraud and violations of the proviso) are automatically just.<17>
A second difficulty for a deontological rights theorist such as Nozick comes in generating the precise
property rights that are needed to regulate people's conduct toward one another. If one sets aside
consequentialist accounts of rights, then one is left with an account of natural rights as prerequisites of
moral agency or as implications of the equal respect due to moral agents.<18> One might argue, for
example, that people cannot be moral agents at all without life, control over their bodies, the ability to
move about, and some property.
In order to address the problems raised by externalities within such a framework, one must somehow use
the general notions of agency, autonomy, equality and respect to derive detailed and precise specifications

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of property rights, or one must show how property rights can be legitimately legislated by some legal
authority within the constraints of natural rights. For Locke, actual property rights are constrained by
natural rights, but are social constructions arising from agreement.<19> Nozick does not and cannot
accept this option, for it grants states more authority than Nozick thinks they can legitimately have,<20>
and it undermines a purely deontological view of rights. If property rights can be legislated (within the
constraints of natural rights), then their content and force depend in part on their consequences. Nozick's
insistence that only the history of human interactions, not the resulting patterns or consequences is
relevant to justice would collapse. Property rights can only be true side constraints if they are entailed by
natural rights.
A deontological rights theory provides guidance concerning when externalities raise questions of justice
only if it can make reasonably clear what natural rights to property encompass. I have no compelling
argument showing that this task cannot be accomplished. But I cannot see how considerations of moral
autonomy will decide what air or mineral rights individuals have or how such a perspective will either
prevent or adjudicate rights conflicts.<21>
So it seems unlikely that a deontological rights theory can cope with the problems externalities raise.
Such theories seem overly restrictive and unable to specify adequately what the rights are.
4. Property Rights and Pecuniary Externalities
Rights theories that permit the consequences of various rights assignments to influence what rights agents
are granted can avoid both of the above difficulties that confront a deontological rights theory. Rights that
seem unduly to restrict the freedom of others can be weakened and the problem of deriving property
rights from notions of moral agency regardless of consequences never arises. But standard views of
property rights run into a different problem.<22> For, it seems that questions of justice can arise even
when no rights are violated.
Consider pecuniary externalities. These result from market transactions via the market mechanism itself,
and on virtually all theories of property rights violate no rights. So if externalities raise questions of
justice only if they violate rights, pecuniary externalities that arise on an otherwise untainted market never
raise questions of justice. But why should only non-pecuniary externalities be of moral concern?<23> For
pecuniary externalities can totally transform people's lives. It is odd, if not monstrous, to suppose that the
power looms that destroyed virtually the whole of the handweaver's capital (both human and otherwise)
did those weavers morally significant harm only insofar as the smoke they gave off smudged the
hand-woven cloth. Positive pecuniary externalities can eliminate the greatest privations of the past and
transform the human condition. Negative pecuniary externalities can force people on pain of starvation to
leave their homes, occupations, families, countries and cultures, or indeed they can force people to
starvation itself.<24> Can one plausibly accept the view that human actions with such overwhelming
impact on the lives of other people raise no questions of justice?<25>
One might try to make this remarkable implication plausible by arguing that by engaging in market
interactions, people have consented to provide positive pecuniary externalities and to suffer negative ones.
(So by the definition of externality endorsed above, the notion of a pecuniary externality is a contradiction
in terms.) It might be contended that however greatly one may be harmed by a pecuniary externality, one
has already agreed to play by the rules of the market, and in seeking the benefits of market transactions,
one has waived one's right to be protected from the harms markets sometimes cause their
participants.<26> Formerly affluent blacksmiths, who were later bankrupted, suffered great harm from the
market. But having set themselves up in business for the advantages that market life might bring, they
consented to suffer the harms it brought instead. Yet individuals can only be regarded as voluntarily
engaged in market relations if they could choose not to be part of market life. Since this is not a real
option, the smith's decision to participate in markets seems little more voluntary than is his decision to

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hand over his wallet to an armed robber.<27>

It seems to me that both pecuniary and non-pecuniary externalities are of moral concern, and thus that the
moral questions that externalities raise cannot be resolved merely by the specification of an appropriate
set of property rights.
5. Welfare Economics and Externalities
Welfare economists have been concerned almost exclusively with the inefficiencies rather than the
injustices to which externalities may give rise. Given externalities, rational self-interested individual
action may lead to suboptimal actions. Most economists would maintain, however, that the
suboptimalities arise from transaction costs (costs of locating those responsible for and affected by the
spillovers and negotiating and enforcing a settlement), not from externalities per se.<28> For example,
the two players in a prisoner's dilemma reach a suboptimal outcome because of the transaction costs
involved in reaching and enforcing agreement to play the cooperate strategy. Cooperation on the part of
each individual results in a positive externality to the other. If there were no transaction costs, these
externalities would be "internalized" and the conflict between individual and social good would be
avoided.
In the real world there are transaction costs, and the welfare economist is concerned to lower them as far
as possible. Within the limited ethics of welfare economics, transaction costs are "the root of all
evil."<29> Exactly what to do about transaction costs is not obvious; and, as economists of this last
generation in particular have eloquently demonstrated, the remedies of government intervention and
regulation may be worse than the maladies.
When there are no transaction costs, then (by Coase's theorem<30>) the outcome is efficient or optimal,
and externalities cease to be a normative concern for most economists.<31> The only remaining moral
concerns are distributional. Some economists would go on to argue that distributional problems are of no
concern in a theory of justice either because they accept some sort of entitlement theory or because they
believe that attempting to alleviate distributional problems always has bad consequences on the whole. As
is implicit in the discussion of pecuniary externalities in the last section, I do not believe that these views
take the interdependencies among human actions seriously enough. Even when there are no missing
markets and no inefficiencies, the consequences of externalities can be so grave or wonderful that they
must perforce be morally significant.
Most welfare economists would readily concede that society has a legitimate interest in distributive
justice, though they would argue that these legitimate concerns about justice or distribution do not require
one to interfere with the day-to-day operations of the market. If a certain distribution of income is morally
preferrable, it can be achieved either by adjusting the structure of property rights or by transfer payments.
For example, in the case of pecuniary externalities on a perfectly competitive economy, efficiency already
obtains. The new producers drive out the old because that is, by implication, what the individuals who are
related by the market (when weighted by their dollars) want. The change in income distribution and the
short-run dislocations may be morally undesirable, but the cure is non-market transfers rather than
economic planning or centralized control.
How then should welfare economics be supplemented to deal with these distributional problems? When,
as a matter of justice, ought society to compensate those providing positive externalities or those suffering
negative externalities? I cannot fully answer this question, but I shall offer the following remarks. Again I
shall focus on negative externalities.
1. Since this is, by assumption, a question of justice, not efficiency, one will have to rely on some theory
of justice to answer it. Standard rights theories are, as argued above, inadequate to the task. We have no

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choice, I believe, but to rely on some sort of consequentialist theory, although it may be one in which
rights are given significant weight.
2. Any difference in compensation for pecuniary, as opposed to non-pecuniary externalities is in need of
justification. There is no general consent argument against compensating for pecuniary externalities (see
section ?? above), and the harms and benefits of the one sort of externality may be just as great as those of
the other kind. Different responses to the harms of pecuniary as opposed to non-pecuniary externalities
need justification in terms (for example) of the different costs and benefits of the compensation plans.
3. Ordinary moral intuitions are divided, if not inconsistent on these matters. Much seems to depend on
how much we sympathize with the activities and ways of life of the agents involved. We seem to start
with a general sympathy for anyone who loses his or her job and suffers economic and psychological
hardship, not as a result of incompetence or misbehavior, but from general market forces. In addition, we
admire certain ways of life and skills and support compensation for family farmers or for skilled artisans
who are deprived of their living and whose human capital is made valueless. Our intuitions are less clear
when the skills are less clear or less clearly valued and when non-human capital rather than human capital
is at stake. We feel more sympathy for fisherman driven out of work by water pollution than for owners of
fish canneries (perhaps because the former may not be voluntarily playing the market game). One might
regret the demise of locally owned banks on the grounds that larger financial institutions care less about
the local community, but few feel that the owners of the local banks should be compensated for their
competitive failures. Whether to compensate the owners of the local downtown pizzaria driven into
bankruptcy by the new Pizza Hut in the Mall seems to have more to do with one's attitude toward malls
and restaurant chains than with any general assessment of the justice of compensation for negative
externalities.
It is hard to see any definite moral principles at work here, although perhaps there is the following
underlying attitude. "Pure capitalists" who are simply attempting to profit by financial dealing or buying
and selling (without much care as to what it is they buy and sell) are playing the market game. And if they
lose because somebody else is luckier or plays it better, well that is just how the game works. (And they
probably will not be completely impoverished in any case.) But workers and self-employed artisans and
producers who put themselves into their products may be involved in market relations only because they
have no choice. If they suffer badly as a result of market forces, then they deserve some compensation.
4. From a consequentialist perspective the crucial factors determining when the benefits and harms
resulting from externalities deserve compensation are the consequences of arranging such compensation.
And there are many costs associated with any compensation scheme: administration costs, incentives to
engage in inefficient practices (and not to shift to more efficient ones), and detailed inequities resulting
from inevitable imperfections in compensation methods.<32> On the other hand, both pecuniary and
non-pecuniary externalities can cause great suffering, and the greater that suffering the more individuals
will resist economic changes and the slower the pace of technological progress.<33> Although hardly a
rigorous argument, these considerations constitute a plausible consequentialist case for welfare-state
policies of high employment, generous unemployment insurance, and good job retraining programs rather
than attempting to compensate on a case-by-case basis. Such a policy could also be supported by
contractualist theories.
6. The Deeper Challenge of Externalities
An apparently plausible mainstream view of the moral challenges raised by externalities thus runs roughly
as follows. Both via the market and apart from the market the actions and decisions of individuals and
groups have broad consequences for others. Some of those consequences create no costs or rewards for
the decision makers and may lead to inefficient outcomes. With a well designed system of property rights,
many of these non-pecuniary externalities can be "internalized", but, given the ubiquity of transaction

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costs, many remain, and in any case pecuniary externalities will always be with us. The harms and
benefits associated with externalities are of prima facie moral significance. Suboptimal outcomes that
result from transaction costs may justify government regulation and interference, and the distributional
consequences of externalities may justify income transfers. Given the costs and benefits of the
externalities themselves, the costs of compensation, and the benefits of reducing resistance to
technological innovation, the frictional problems caused by externalities are best handled (if at all) by
standard welfare-state policies.
Yet it seems to me that this construction, although it grudgingly recognizes that the consequences of
individual exchanges may be morally problematic, evades the problem. The real problem with all the
above moral perspectives lies in the vision of market life (and perhaps even social life as a whole) as
nothing but the means by which individuals pursue their own objectives. For through market life we
collectively shape human existence. We not only make expensive, difficult or impossible the satisfaction
of some given preferences (and cheap, easy or inevitable the satisfaction of others), but over time we
remake our own and our children's and grandchildren's preferences. For example, the political process in
our nation and the citizens who participate in it are very different from those of a century or two earlier,
and the differences are largely unintended consequences of market activities of individuals. In the absence
of transaction costs and of endogenous preference changes, it could be argued that Americans are getting
the changes in their political system Americans (weighted by their dollars) want, but only in fairyland are
there no endogenous preference changes and no transaction costs. And there is also no reason to believe
that the political decisions implied by dollar-weighted and relatively unreflective consumption choices of
televisions, automobiles, or snow mobiles coincide with the political decisions Americans would make
after careful and explicit reflection on the political alternatives. Similarly when some individuals buy and
sell blood, they may convert a blood donation from a gift of something literally priceless--a gift that can
be regarded as the gift of life itself--into the gift of the equivalent of $75. The results may be blood
shortages, increased spread of diseases, higher medical costs and a general undermining of altruism and
solidarity.<34> Optimistically one can hope that all is for the best, or pessimistically one can lament that
human frailty combined with the problems of uncertainty and the difficulties of collective decision
making would be sure to do even worse. But the standard view does not even recognize that there is
anything to be optimistic or pessimistic, confident or worried about.<35>
What is needed is a view of market processes that sees voluntary exchange among individuals as an
integral part of a series of complex social linkages. One must reject the picture of an ideal market in
which individuals always or even typically bump up against one another only by choice. One must not
ignore spillovers, and one should not wall them off as externalities, from which one typically abstracts
and which (apart from transactions costs) one deflates to merely frictional and distributional issues.
Externalities should be at the center of the picture in any but narrow short-run analyses. Externalities are
the normal case. Pure voluntary exchanges without spillovers are the exception.
All of the perspectives we have examined are deficient, because they give center stage to the exceptional
case of independent action, free of all spillovers. In addition the deontological rights theorist cannot
provide the needed specification of property rights and cannot find room for the sort of individual
freedom that motivates the rights theorist's whole enterprise. More reasonable rights theorists avoid these
difficulties but must deny that harms, no matter how grave they might be, raise problems of justice if no
rights are violated. The defender of standard welfare economics avoids these difficulties, but at the cost of
exaggerating the importance of questions of efficiency. But none of these perspectives bring to center
stage the interdependencies of human choice and action and the stark reality that whether we want to or
not, we are making the future, and we can collectively attempt to do so consciously and rationally.
Perhaps the pessimist is right and self-consciousness about the way we are shaping ourselves and our
futures will make life worse, but without a more adequate treatment of the generalized consequences of
market decisions, even this pessimism cannot be justified. And, in any event, there is reason to seek the
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truth, even when the truth is painful and dangerous. When Jack and Jill make a deal, we all may come
tumbling after; and I'd rather know what is coming and have a voice in some of their machinations than
pretend that only their interests are at stake in their deals.
Appendix: Externalities
In Marshall's classic early discussion of "external economies", he stressed how the development of the
economy could affect the prospects of firms by making available better information, better trained
workers, new machinery and techniques, better transportation, and so forth.<36> There are also external
"diseconomies". For example, increased demand by other firms for firm F's inputs might increase F's
costs. External economies and diseconomies are decreases or increases in F's costs, which are caused by
agents outside F either through the market or via some other causal route. Generalizing, one can take an
externality to be any market action by A that affects firm F, which is not a voluntary interaction between
A and F.<37> are the external economies experienced by consumers.) Externalities in this sense are a
significant economic factor, for A's actions create a cost or benefit that has no influence on A's choice.
Pursuing what is best for himself or herself and eschewing force and fraud, A may still be causing harm.
A second view of externalities finds classic expression in Part 2, ch. 8 of A. C. Pigou's The Economics of
Welfare,<38> although Pigou does not use the words "externality" or "external". Pigou is concerned about
circumstances in which there is a divergence between "marginal social net product" and "marginal private
net product." In competitive circumstances, the source of this divergence is, in Pigou's language "that, in
some occupations, a part of the product of a unit of resources consists of something, which, instead of
being sold by the investor, is transferred, without gain or loss to him, for the benefit or damage of other
people."<39> This definition limits the perpetrators of externalities to producers, but otherwise seems to
capture the same broad class of effects that Marshall touched on. But Pigou is not interested in the whole
broad class of externalities or external effects. He is only concerned with cases in which marginal social
and private net product diverge and in which, consequently, there is a prima facie case for government
intervention. Thus, he excludes cases that Marshall would have included and that fit Pigou's own
definition, such as the introduction of new production processes that depreciates old machinery. For,
Pigou argues, the benefits that such innovations bring to consumers compensates for the losses that they
bring to owners of the old machinery. But, even if the injury is compensated by benefits elsewhere, there
is no question that owners of the old machinery are injured.
If one consults contemporary works for a definition of externalities, one will find many. In the
introduction to a recent collection, Theory and Measurement of Economic Externalities, Steven Lin
writes, "Externalities arise whenever the value of an objective function, for example the profits of a firm
or the happiness of an individual, depends upon the unintended or incidental by-products of some activity
of others."<40> Notice that according to this definition, externalities must be "unintended or incidental
by-products."
In the first essay in Lin's anthology, however, Walter Heller and David Starrett point out that Lin's
definition would make exchanges in a barter economy externalities. Heller and Starrett suggest instead,
"We define an externality to be a situation in which the private economy lacks sufficient incentives to
create a potential market in some good and the non-existence of this market results in losses in Pareto
efficiency."<41> So according to Heller and Starrett's definition, unlike Lin's or Pigou's or Marshall's, a
necessary condition for the existence of an externality is suboptimality or inefficiency.
Like Heller and Starrett, Jules Coleman stipulates that externalities involve inefficiencies, but like Lin he
stresses that externalities involve byproducts and interdependencies of objective functions, "External
effects are byproducts of an activity that influence the production of other goods or the welfare (or utility)
of other individuals....Externalities are inefficient external effects--social costs or benefits that result in
inefficient production or nonoptimal distributions of welfare."<42>

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Kenneth Arrow in "The Organization of Economic Activity," and Harold Demsetz in "Towards a Theory
of Property Rights" define externalities, like Lin and so many others, as involving interdependencies in
objective functions, but they also insist, like Heller and Starrett, that externalities involve missing or
imperfect markets. They do not, however, make it part of their definitions that externalities lead to
inefficiencies. For Demsetz externalities are more or less coextensive with limitations in markets:
What converts a harmful or beneficial effect into an externality is that the cost of bringing the effect to
bear on the decisions of one or more of the interacting persons is too high to make it worthwhile, and this
is what the term shall mean here.<43>
Notice that Arrow's and Demsetz's view is not equivalent to Pigou's insistence on a divergence between
marginal private and social net product, although it is a necessary condition for it. For in the case of an
innovator who depreciates the machinery currently in use (which would be an externality on Arrow's and
Demsetz's views) neither the harm to the owners of the old machinery nor the consumer's surpluses are
brought to bear on the decision, but since these cancel, there is no divergence between marginal social and
private net product.
For most economists, the notion of an externality has been important in the analysis of ways in which
markets can be inefficient, and some economists have consequently insisted that an externality must, by
definition, lead to inefficiency. But what is crucial about spillovers from the perspective of justice is that
A's actions on markets (and off) have effects on individuals besides those engaged in any voluntary
transaction with A. The focus is on those affected by A's actions. To insist that all externalities involve
inefficiencies as Coleman, Heller and Starrett and many others do, would exclude cases that appear to be
of moral concern. For example, according to their definitions, a case of a firm polluting a stream and
poisoning a community involves no externality, if all the feasible outcomes without the pollution would
make the owners of the firm worse off. Insisting that externalities involve suboptimality also raises the
tricky question of the benchmark against which the actual outcome is judged to be suboptimal.<45> Nor
does it seem desirable to insist that externalities always involve divergence between marginal private and
social product. For the definition of an externality should not itself determine that so-called "pecuniary"
externalities, such as the depreciation of old machinery caused by the introduction of new technologies
are never of moral significance.
Arrow's and Demsetz's definitions are better suited for purposes of this paper, for difficulties in bringing
the costs to B of A's actions to bear on A arise in roughly the same class of cases as those in which A's
actions affect B even though A and B are not engaged in a fully voluntary transaction. But neither their
definitions nor the simpler definition of an externality as any effect of agent A on agent B which is not
voluntarily consented to by both A and B will do. For these definitions make feeding or conceiving my
two-year-old or arresting a suspected murderer externalities. Perhaps these difficulties could be addressed
by insisting that externalities apply only to market activities, but in the context of studying the
implications for justice of spillovers, this seems arbitrary. Alternatively, one might respond to this
difficulty by adding a clause to the definition: An externality is any effect of agent A on agent B which is
neither explicitly permitted by some legitimate social norm nor voluntarily consented to by both A and B.
But the addition is a disaster, since it makes the notion of an externality depend on a prior determination
of what is morally permissible and implies that paradigm cases of externalities, such as overgrazing a
commons or polluting a stream, are not externalities at all if they are explicitly permitted by a legitimate
social norm.
As I argue in the text, the notion that is of particular interest with respect to questions about the justice of
voluntary transactions seems to be of an unintended effect of A on B to which A or B have not consented.

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Notes
* This paper arose out of an interesting discussion in August, 1989 with members of the philosophy
department at the University of Sydney, for which I am very grateful. Maurice Lagueux and Michael
McPherson provided essential assistance in the early stages of drafting this essay. Andrew Levine and
Julius Sensat provided invaluable criticisms of earlier drafts. Comments on the penultimate draft by
Richard Arneson, David Copp, Gregory Kavka and Ellen Paul were particularly helpful. Back to text
1. Kenneth Arrow "The Organization of Economic Activity: Issues Pertinent to the Choice of Market
versus Nonmarket Allocation," Collected Papers, vol. 2, General Equilibrium (Cambridge, MA: Harvard
University Press, 1983), p. 133. Back to text
2. Harold Demsetz, "Toward a Theory of Property Rights," American Economic Review, vol. 57 (1967),
pp. 347-59. Back to text
3. Steven Lin, ed., Theory and Measurement of Economic Externalities (New York: Academic Press,
1976); T. Bergstrom, "The Use of Markets to Control Pollution," Recherches Economique de Louvain,
(1973); James Buchanan and C. Stubblebine, "Externality," Economica, New Series, vol. 29 (1962), pp.
371-84; S. Cheung, S, "Transaction Costs, Risk Aversion and the Choice of Contractual Arrangements,"
Journal of Law and Economics, vol. 12 (1969), pp. 23-42; Ronald Coase, "The Problem of Social Cost,"
Journal of Law and Economics, vol. 3 (1960), pp. 1-44; Harold Demsetz, "The Exchange and
Enforcement of Property Rights," Journal of Law and Economics, vol. 7 (1964), rpt. in Tyler Cowen, ed.,
The Theory of Market Failure: A Critical Examination (Fairfax, VA: George Mason University Press,
1988), pp. 127-45 and "Some Aspects of Property Rights," Journal of Law and Economics, vol. 9 (1966),
pp. 61-70; A. Freeman, Robert Haveman, and A. Kneese, The Economics of Environmental Policy (New
York: Wiley, 1973); Ezra Mishan, "Reflections on Recent Developments in the Concept of External
Effects," Canadian Journal of Political Economy, vol. 31 (1965), pp. 3-34; David Starrett, "Fundamental
Nonconvexities in the Theory of Externalities," Journal of Economic Theory, vol. 4 (1972), pp. 180-99.
Back to text
4. Kenneth Arrow, "The Organization of Economic Activity...," pp. 133-55 Back to text
5. For example, Jules Coleman, "Efficiency, Auction and Exchange," rpt. in Markets, Morals and the Law
(Cambridge: Cambridge University Press, 1988), pp. 67-94. Back to text
6. Charles Fried, "Difficulties in the Economic Analysis of Rights," in Gerald Dworkin, B. Gordon, and
Peter Brown, eds., Markets and Morals (New York: Wiley, 1977), p. 192 equates externalities with
"unintended impositions incidental to the pursuit of some other end." See also the quotations in the
appendix from Lin and Coleman. Back to text
7. Robert Nozick, Anarchy, State and Utopia (New York: Basic Books, 1974), p. 151. Back to text
8. Nozick sometimes suggests that all voluntary transfers of what one is entitled to are just, as when he
asks the rhetorical question (with respect to his famous Wilt Chamberlin example), "By what process
could such a [voluntary] transfer among two persons give rise to a legitimate claim of distributive justice
on a portion of what was transferred, by a third party who had no claim of justice on any holding of the
others before the tranfer?" (Anarchy, State and Utopia, pp. 161-62 Back to text
9. See Thomas Scanlon, "Liberty Contract, and Contribution," in Dworkin et al., Markets and Morals, p.
44. Back to text
10. Anarchy, State and Utopia, p. 163. Back to text

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11. Anarchy, State and Utopia, pp. 28f. Back to text

12. Such leaks are actionable at law, and if the owners of the perhaps defunct gas station are solvent, alive
and locatable, then our system of tort law may provide proper compensation. But the point remains either
that actions involving no force or fraud can violate (or can risk violating) rights or that spillovers will
typically involve a pervasive "force and fraud". Back to text
13. Peter Railton, "Locke, Stock and Peril: Natural Property Rights, Pollution and Risk," in Mary Gibson,
ed. To Breathe Freely (Totowa, NJ: Rowman and Allenheld, 1985), pp. 89-123. Railton also raises serious
difficulties concerning risks that I shall not discuss. Judith Thomson in "Some Ruminations on Rights," in
Jeffrey Paul, ed., Reading Nozick: Essays on Anarchy, State and Utopia (Totowa, NJ: Rowman and
Littlefield, 1981), pp. 130-47 raises serious questions about whether Nozick can really be committed to
such an implausibly stringent view of rights (see esp. pp. 136-38). Back to text
14. I would fully endorse Railton's conclusion,
...if we take seriously the fact that we find ourselves situated in and connected through an environment,
we are soon impressed with the inaptness of a conception of morality that pictures individuals as set apart
by propertylike boundaries, having their effect upon one another largely through intentional action,
limiting their intercourse by choice, and free to act as they please within their boundaries, although
absolutely constrained by them. ("Locke, Stock and Peril...," p. 119) Back to text
15. James Sterba, "Abortion and Euthanasia: Basic Concepts," in James Sterba, ed., Morality in Practice,
2nd. ed. (Belmont, CA: Wadsworth Publishing, 1988), p. 135. See also Elizabeth Anscombe, "War and
Murder" and "Mr. Truman's Degree" in her Ethics, Religion and Politics (Minneapolis: University of
Minnesota Press, 1981), pp. 51-71; Elizabeth Anscombe, "Medalist's Address: Action, Intention, and
'Double Effect'," Proceedings of the American Catholic Philosophic Association, vol. 56 (1982), pp.
12-25; Joseph Boyle, Jr., "Toward an Understanding of the Principle of Double Effect in Ethics," Ethics,
vol. 90 (1980), pp. 527-37; and Warren Quinn, "Actions, Intentions, and Consequences: The Doctrine of
Double Effect," Philosophy and Public Affairs, vol 18 (1989), pp. 334-51. Back to text
16. I regard it as an ad hoc manuever designed to reconcile the conviction that there are absolute moral
prohibitions on actions such as killing people with the fact that, depending on the circumstances, all of
these supposedly prohibited actions may be morally permissible after all. For the most plausible recent
defense, see Warren Quinn, "Actions, Intentions, and Consequences." I am here stretching the doctrine of
double effect, which is designed to permit one to violate absolute prohibitions in exceptional
circumstances when some great harm might be avoided or some great good achieved. So it may be that a
deontological rights theorist would reject this way of answering the objection that a deontological rights
theory is too restrictive. But these are problems for deontological rights theorists such as Nozick, not for
me. Back to text
17. The doctrine of double effect might help to make sense of Nozick's puzzling remarks concerning risk
and compensation in Ch. 4 of Anarchy, State and Utopia (see Eric Mack, "Nozick on Unproductivity: The
Unintended Consequences," in Reading Nozick, pp. 169-90). Consider also the following brief discussion
of pollution, which seems inconsistent with Nozick's insistence that rights are side-constraints:
Since it would exclude too much to forbid all polluting activities, how might a society (socialist or
capitalist) decide which polluting activities to forbid and which to permit? Presumably, it should permit
those polluting activities whose benefits are greater than their costs, including within their costs their
polluting effects....A society must have some way to determine whether the benefits do outweigh the
costs. Secondly, it must decide how the costs are to be allocated. It can let them fall where they happen to
fall: in our example, on the local homeowners [harmed by airport noise]. Or it can try to spread the cost

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throughout the society. Or it can place it on those who benefit from the activity: in our example, airports,
airlines, and ultimately the air passenger. The last, if feasible, seems fairest. (Anarchy, State and Utopia,
pp. 79-80)
That property rights are inviolable seems to have been forgotten. Indeed it is not clear whether rights have
any special weight here at all. One would have thought that if homeowners have a right to quiet and to the
airspace over their homes, then an airport could be operated only with the unanimous consent of (and
consequently full compensation to) the homeowners whose airspace is violated and whose quiet is
disturbed. Notice that airspace violations are a means to the end of air travel, not a side-effect, and cannot
be defended via the doctrine of double effect. Back to text
18. or as protections against various practical threats to moral agency or autonomy. Such practicality
grounds may or may not be available to a natural rights theorist such as Nozick. I am here influenced by
the excellent discussion of the basis of rights in James Griffin, Well-Being: Its Meaning, Measurement
and Moral Importance (Oxford: Oxford University Press, 1986), ch. 11. See also Charles Fried,
"Difficulties in the Economic Analysis of Rights." Back to text
19. See John Christman, "Can Ownership be Justified by Natural Rights?" Philosophy and Public Affairs,
vol. 15 (1986), pp. 156-77, who emphasizes the importance for Locke of the consent involved in the use
of money in enlarging property rights. Back to text
20. Yet Nozick does allow that considerations of welfare may have a role in determining "otherwise
arbitrary features" of "a statute" (Anarchy, State and Utopia, p. 153n), and he at one point writes,
"Perhaps the precise contour of the bundle of property rights is shaped by considerations about how
externalities may be most efficiently internalized..." (Anarchy, State and Utopia, p. 280). Back to text
21. In his notorious essay, "The Problem of Social Cost," Coase was, among other things, concerned to
show that responsibility for an externality is always shared and that the positions of the parties is fully
symmetrical. Thus Carl Dahlman in "The Problem of Externality," Journal of Law and Economics, vol.
22 (1979), pp. 141-62; rpt. in The Theory of Market Failure, pp. 209-34, for example, writes, "Perhaps the
real significance of the court cases cited by Coase is that the distinction between emittor and recipient of
an externality is irrelevant: what matters is whether we achieve a higher-valued output by putting the
liability on one or the other of the parties involved, and not who is the "source" of the externality." (p.
230) This is one point upon which "conservative" or "neo-liberal" economists, who stand opposed to
government interference in the market are deeply at odds with libertarians such as Nozick. See also
Charles Fried, "Difficulties in the Economic Analysis of Rights." Back to text
22. I am not maintaining that the following is a problem for all possible property rights theories, for I
suspect that the conclusions of virtually any acceptable moral theory can be echoed in some sort of rights
theory. Back to text
23. Harold Demsetz, in "The Exchange and Enforcement of Property Rights," p. 144 also questions why
economists should have a different attitude toward pecuniary externalities, though he is concerned to
argue for the moral demotion of non-pecuniary externalities, rather than the importance of pecuniary
externalities. Tibor Scitovsky in "Two Concepts of External Economies," Journal of Political Economy,
vol. 62 (1954), pp. 70-82 and and Martin Shubik Shubik, "Pecuniary Externalities: A Game Theoretic
Analysis," American Economic Review, vol. 61 (1971), pp. 713-18 explain the lack of interest in
pecuniary externalities by showing how they disappear in static general equilibrium, which is the standard
theoretical perspective employed by economists. Back to text
24. See Amartya Sen, Poverty and Famines: An Essay on Entitlement and Deprivation (Oxford: Oxford
University Press, 1981). Back to text

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25. A critical reader objected that I should argue that mass starvation raises questions of morality and
justice rather than just appealing to intuition. But in my view one is very close to the foundations of
morality here. I doubt that there are premises to be had that are more secure than is this "intuition." Back
to text
26. Just as, in Locke's view, the consent involved in the use of money justifies inequalities in riches. See
his Second Treatise of Government, ch. 5. Back to text
27. On Nozick's view of what is voluntary (Anarchy, State and Utopia, esp. p. 263), the smith's decision
would be voluntary. For on Nozick's view, a choice is voluntary provided that no rights are violated in
limiting the alternatives. But the definition assumes that there can be no injustice done unless rights are
violated, and it thus begs the question at issue here. Back to text
28. This claim is probably more a definition of transaction costs than a substantive truth. It is also
dubious. See Kenneth Arrow, "The Organization of Economic Activity," pp. 141-42 and Donald Regan,
"The Problem of Social Cost Revisited," Journal of Law and Economics, vol. 15 (1972), pp. 427-38. Back
to text
29. Carl Dahlman, "The Problem of Externality," p. 210. Back to text
30. See Ronald Coase, "The Problem of Social Cost." Back to text
31. "Proportional transaction costs do not generate Pareto-relevant externalities, but only the trivial
Pareto-irrelevant variety." (Carl Dahlman, "The Problem of Externality," p. 214). "If it costs smog
breathers too much to set up the exchange that induces the emittors to reduce the outpour of pollutants,
then it follows necessarily that, the funny smell notwithstanding, the optimal level of pollution has been
achieved." (Carl Dahlman, "The Problem of Externality," p. 216). The last "the" is indefensible. Back to
text
32. John Stuart Mill, On Liberty (rpt. Indianapolis: Bobbs-Merrill, 1965), pp. 114-15 makes the following
remarks about a subset of these harms:
In many cases an individual, in pursuing a legitimate object, necessarily and therefore legitimately causes
pain or loss to others, or intercepts a good which they had a reasonable hope of obtaining....Whoever
succeeds in an overcrowded profession...reaps benefit from the loss of others, from their wasted exertion
and their disappointment. But it is, by common admission, better for the general interest of mankind that
persons should pursue their objects undeterred by this sort of consequences. In other words, society
admits no right, either legal or moral, in the disappointed competitors to immunity from this kind of
suffering,..." Back to text
33. Thus, other things being equal, labor-saving technological change should be more rapid in those
countries with better benefits for those whose jobs are threatened by such changes. One might regard this
implication as refuted by the abysmal rate of technological innovation in Eastern Europe prior to 1989.
But other things were not equal. In support of the claim, on the other hand, one might point to the
coupling of job security and the rapid and relatively conflictless introduction of labor-saving
technological changes in Japan. But other things are not equal there, either. The purported link between
compensation to those harmed by technological progress and the rate of such progress is as plausible as
most generalizations economists offer, but it is neither proven nor indisputable. Back to text
34. See Richard Titmuss, The Gift Relationship: From Human Blood to Social Policy (London: Allen and
Unwin, 1971), Kenneth Arrow, "Gifts and Exchanges," Philosophy and Public Affairs, vol. 1 (1972), pp.
343-62 and Peter Singer, "Altruism and Commerce: A Defense of Titmuss against Arrow," Philosophy
and Public Affairs, vol 2. (1973), pp. 312-20. Back to text

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35. See also Kenneth Arrow, "The Organization of Economic Activity," p. 152; Thomas Scanlon, "Liberty
Contract, and Contribution." p. 45; and especially Albert Hirschman, "Against Parsimony: Three Easy
Ways of Complicating Some Categories of Economic Discourse," Economics and Philosophy, vol. 1
(1985), pp. 16-19. Back to text
36. Alfred Marshall, Principles of Economics, 8th. ed. (London: Macmillan, 1920; rpt. 1982), esp. pp.
237-39. Back to text
37. Consumers are affected, too, although they do not, in Marshall's terminology, suffer external effects.
"Consumer surpluses" (Principles of Economics, Bk. III. ch. VI. Back to text
38. 2nd. ed. (London: Macmillan, 1924). Back to text
39. The Economics of Welfare, p. 152. Back to text
40. p. 1. Lin then cites the references mentioned above in footnote ??. Back to text
41. Walter Heller and David Starrett, "On the Nature of Externalities," in Steven Lin, ed., Theory and
Measurement of Economic Externalities, p. 10. Back to text
42. Markets, Morals and the Law, p. 76. At this point Coleman includes a footnote maintaining that "The
distinction between externalities and external effects is widely misunderstood even in elementary
economics texts,..." (note 18, p. 353). Maurice Lagueux in "Neoclassicism and Neoliberalism on
Externalities," (forthcoming) remarks more justly that "All of the following expressions (or equivalent
expressions) were widely used to define externalities: "lack of appropriate property rights," "market
failure to reach optimality," "interdependencies among consumption or production functions," "side (or
third party, or spillover) effects," impossibility of exclusion," "presence of (wholly or partially) unpriced
inputs or of uncompensated services," "situation leaving room for a free rider (or free loader) effect,"
"absence of appropriate negotiations due to excessive transaction costs.""(p. 1) Back to text
43. "Towards a Theory of Property Rights," p. 343. Back to text
44. "The Organization of Economic Activity," pp. 145-48. Back to text
45. See Guido Calabresi, "Transaction Costs, Resource Allocation and Liability Rules--A Comment,"
Journal of Law and Economics, vol. 11 (1968), p. 69. Carl Dahlman in "The Problem of Externality," p.
222, argues that the fact that the actual situation is suboptimal relative to a situation without transaction
costs is no more relevant than is the suboptimality of a world with costly apples relative to a possible state
of affairs in which apples could be produced costlessly. In his view there are no such externalities and that
the whole concept depends on the moral judgment (which he clearly does not share!) that government
regulation is better than market interaction. Back to text

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