Should Government Ration Health Care?
Peter Suderman at Reason objects to Peter Singer’s most recent New York Times piece in which Singer advocates for government rationing of health care. While he recognizes the need for some mechanism to ration a scare resource like health care, Suderman claims that the government is the wrong agent to make these life and death choices:
Rather than let individual preferences and agreements work out prices and reach an equilibrium, the government simply sets the value of a year of good life for all people, without differentiating between them, and extrapolates from there. I agree that, in the end, we do have to make economic decisions about the value of life. But shouldn’t those be decisions made by individuals, their families, and their doctors? Do we really want bureaucrats in Washington handing down indiscriminate dictates on what a year of productive, healthy life is worth? Must everyone be blindly herded into the same pen? (Bold mine- DT)
This is a version of an argument that I’ve frequently heard on the right in the Yale Political Union but still don’t quite understand. The claim goes something like this: the government should not be deciding who lives and dies because (1) government doesn’t have enough information to differentiate between who deserves medical care and who doesn’t (the stock example of choosing whether to save the life of a good father instead of a murderer) and (2) it is better for a person to be told by their family that they won’t receive medical treatment than by the government.
In my mind, the first claim is somewhat valid. Government might not do the best job of choosing person who truly ‘deserves’ care based on their ‘goodness.’ However, I still have a problem with this contention because not only am I not convinced that we should ration health care based on a sort of moral triage but I’m unsure of what happens at the margins when you have two families requesting care for two people of approximately the same moral caliber. It seems to me that in cases such as this, it’s entirely appropriate for some outside arbitrator (like the government!) to step in and make the final call.
The second claim in my mind is even more problematic, as it’s essentially an argument that is premised on the attractiveness of a certain type of aesthetic. Maybe some would prefer to be told by their families that it’s simply not worth saving them, but I for one would very well prefer to be told this devastating news by the government. After all, it seems as if the sort of discussion that goes along the lines of, “I’m sorry David, we just can’t afford to pay for your kidney transplant” could potentially, err, ruin familial relationships.
Finally, it’s not entirely clear to me that individuals would really make rational decisions when it comes to choosing if certain medical procedures are worth paying for—especially when they have their own skin or the skin of a family member in the game. For instance, I value my own life highly and would be willing to pay an extremely high sum to continue living. In fact, I love life so much I might be willing to part with all my assets in order to preserve my own life. This means that the amount I am willing to pay corresponds to the amount I am able to pay. Consider a scenario in which I desperately needed a medical procedure to stay alive; if I had a million dollars, I would certainly pay a million dollars for that procedure. However, if someone else had two million dollars, and needed the same treatment, they would be able to price me out of the market—even though our lives our equally valuable to our families and to society!
In the end, that is the chief problem with rationing healthcare on an individual basis. People are willing to pay any price they can conceivably afford to prolong their own lives or the lives of loved ones. Therefore, under a health care rationing regime at the individual level, the people who will get the best care and the most care will be the wealthiest. Wealth might be a fair way to distribute resources like cars or even housing, but my moral intuition tells me that net worth is not a fair metric to determine who is allowed to live and who must die.