Home
/
RELIGION & LIBERTY ONLINE
/
Just how bad is crony capitalism?
Just how bad is crony capitalism?
Apr 25, 2026 12:06 AM

Cronyism is ugly. It hurts the economy, it’s unjust, and corrupts the core of democracy. “The damage that cronyism has inflicted on the economy is considerable,” Samuel Gregg writes in a new piece for Public Discourse. “[C]ronyism also creates significant political challenges that, thus far, Western democracies are struggling to e.”

The crony capitalism seen from the Trump presidential campaign and many others is not something that’s new to America or Western civilization. As long as there have been governments, there have been powerful people seeking special favors from them. From the 17th to 18th centuries, mercantilism “dominated the West,” which involved powerful guilds working closely with their government officials to limit trade and stifle innovation. Gregg explains the cronyism mon today:

Today’s crony capitalism is not outright corruption, though it often verges on or morphs into illegal activity. The expression itself first emerged in 1980 to describe how the Philippines’ economy functioned under the Marcos regime. It became prominent in explanations of the 1997–1998 Asian financial crisis, especially the role played in that crisis by government decisions that favored business “cronies” (many of whom were relatives) of political leaders, such as Indonesia’s then-President Suharto.

More generally, cronyism involves dislodging the workings of free exchange within a framework of property rights and rule of law—what is generally understood to be a free market. These arrangements are gradually replaced by “political markets.” The focus shifts away from individuals panies prospering through freely creating, refining, and offering products and services to consumers petitive prices. Instead, economic success es premised on people’s capacity to harness government power to rig the game in their favor. The market economy’s outward form is preserved (hence, the noun “capitalism” in “crony capitalism”), but its basic protocols and institutions are slowly subverted by businesses seeking to secure preferential treatment from regulators, legislators, and governments. This can take the form of bailouts, subsidies, monopolies, access to “no-bid” contracts, price controls, preferential tax treatment, tariff protection, and special access to government-provided credit at below-market interest rates, to name just a few.

Some businesses enter the market for cronyism to protect themselves against petitors already trying to use government power to limit other people’s access to “their” markets. The temptation, however, to go from defense to offense is hard to resist. The potential profits associated with rent-seeking are considerable. Moreover, lobbying politicians for favors is often easier than trying to pete your rivals through constant innovation and reduction of cost margins.

We’re all “losers” when es to cronyism because–economically, politically, and socially–there are many negative effects.

By shifting incentives away from growth through innovation petition and toward cultivating politicians and regulators, an economy’s overall wealth-creation capacities are undermined. To the extent that cronyism involves introducing more regulations into the economy, efficiency can also be weakened significantly. Another problem is that crony arrangements, by definition, lack transparency. This makes it harder to assess accurately the true costs associated with different enterprises. Just how profitable, for instance, would be the ethanol industry in Iowa if the subsidies secured by Iowan legislators were removed? Could it be that ethanol subsidies are actually blinding many Iowans to what might be their state’s petitive advantages?

Cronyism’s negative consequences also extend into the political realm. A major example is the injustice of politicians and government officials using state power to confer legal privileges on specific groups in return for their political and financial support. Quasi-authoritarian regimes such as Suharto’s Indonesia used crony arrangements to lock in businesses’ long-term support for the government. As a result, a close nexus was established between the Suharto regime and much of Indonesia’s munity that proved impossible to break, until the 1997–98 financial crisis forced Suharto from power.

Another injustice is that the resources used to pay for crony e from those who are not receiving preferential treatment. As the Nobel economist Joseph Stiglitz—who is no one’s idea of a fiscal conservative—stated in his book The Price of Inequality, cronyism facilitates an unjustifiable form of e inequality based on the ability of the well-connected to take a larger share of existing wealth than others, instead of creating new wealth through their own work—something that normally would merit them a larger share of this new wealth than those who have not contributed to its growth.

Crony capitalism is pervasive in politics and it hurts everyone, so what’s to be done to stop it? Gregg offers a way to end it:

One solution is the type of economic liberalization that limits opportunities for politicians and government officials to offer the quid pro quo that is central to cronyism. In other words, you constrain the state’s capacity to offer favors by restraining its ability to intervene in the economy. That reduces the incentives for businesses to look to the state for profit through rent-seeking.

Structural change and the alteration of incentives, however, are not enough. Alexis de Tocqueville observed in Democracy in America that institutions matter but mœurs and mitments are even more important when seeking to understand why societies—especially democratic societies—go down one path rather than another. At the best of times, many people have difficulty looking beyond their own short-term self-interest. From that standpoint, democracy’s emphasis on regular elections at relatively short intervals creates plications insofar as governments and legislators e more susceptible to businesses seeking privileges.

All of this underscores one very important point: Unless a critical mass of people (1) cease being acquiescent with or flippant about cronyism, (2) recognize that it is fundamentally unjust, and (3) freely choose and act accordingly, it is hard to stop any political system from gravitating toward cronyism.

Curbing cronyism certainly isn’t an easy undertaking, but it’s a necessary one. Read Gregg’s “Crony Capitalism: Inefficient, Unjust, and Corrupting” in its entirety at Public Discourse.

Comments
Welcome to mreligion comments! Please keep conversations courteous and on-topic. To fosterproductive and respectful conversations, you may see comments from our Community Managers.
Sign up to post
Sort by
Show More Comments
RELIGION & LIBERTY ONLINE
Freer markets, freer press: Study explores the connections between economic liberty and press freedom
At a time when so-called “democratic socialism” is rising in prominence, we are accustomed to hearing about the patibility of socialism and political freedom. Not only is the dismantling of economic patiblewith democracy—we are told—but it is essential to its survival. “Moving towards socialism involves subordinating the economic power of capitalists to the social power of the people,” write Mathieu Desan and Michael McCarthy in a recent essay for Jacobin. “…Only when the private decisions that have massive public implications...
Five ways the West gets African development all wrong: Ibrahim Anoba
World leaders have converged on Africa in recent days, but their development plans may do more harm than good. And increasing foreign aid may be their worst proposal yet, writes Ibrahim B. Anoba in a new essay for Acton’s Religion & Liberty Transatlantic website. “Limiting the power of the government and its cronies, and tempering bureaucratic overreach with a firm respect for individual rights, are prerequisites for economic progress,” writes Anoba, acting executive director of theAfrican Liberty Organization for Development....
How expert are expert stock pickers?
Note: This is post #93 in a weekly video series on basic economics. In his 1973 book, A Random Walk Down Wall Street, economist Burton Malkiel made a controversial claim: a blindfolded monkey, throwing darts at the financial pages, could select a basket of stocks that would do just as well as a set chosen by the pros. Economist Alex Tabarrok explains why that is true and why the first rule of smart investing is “ignore the expert stock pickers.”...
C.S. Lewis on ethics and conscience
The lighthouse of Christianity shines because it is based on the reality of an objective and universal Moral Code that we mysteriously know and have broken, said C.S. Lewis. It is this truth which makes Christianity’s offer of forgiveness, and its gift of supernatural help towards keeping that Moral Code, so incredible. In this video, Lewis shows that conscience is not an invention of civilization or of great human teachers but is as old as Adam and Eve, and has...
Why we must protect the religious liberty of social institutions
Note:This article is part of the ‘Principles Project,’ a list of principles, axioms, and beliefs that undergirda Christian view of economics, liberty, and virtue. Clickhereto read the introduction and other posts in this series. The Principle: #4F — Social institutions have religious liberty that must be protected. The Definitions: Religious liberty — The freedom to believe and exercise or act upon religious conscience without unnecessary interference by the government. (Source) Social institutions —Groups of persons banded together mon purposes having...
The failure of ‘Homo Economist’
When Pope Francis denounced “libertarian individualism” last year, few people could find a flesh-and-blood example of the philosophy as articulated by the pontiff. However, the gimlet eye of Stream editor John Zmirak may have found a related species in a creature he identifies as Homo Economist – a theoretical person who contrasts pletely with the human person as viewed by advocates of constitutional government, ordered liberty, faith, and adherence to the precepts of natural law. In the pope’s accounting, libertarianism...
A Jewish perspective on market, justice, and charity
“Not a day goes by when there’s not some concern raised about the state of the economy and how people are faring,” says Curt Biren in this week’s Acton Commentary. “While recent economic growth has been promising, wage growth is lackluster, many say.” The middle class is shrinking. There’s too much e inequality, and the list goes on. These concerns are pelling. Who wouldn’t like to see more opportunity and more growth? People yearn for the good life, to experience...
Philadelphia ends ‘policing for profit’ program
The News: The city of Philadelphia ended a four-year lawsuit involving what critics said was “policing for profit.” According to the Philadelphia Inquirer, “Philadelphia officials on Tuesday pledged to reform the city’s civil forfeiture program, which had been used to seize thousands of homes and vehicles and millions of dollars in cash from criminal suspects — and in some cases from people never charged with a crime.” The Background:Civil asset forfeiture is a controversial legal tool that allows law enforcement...
Radio Free Acton: Inside the studio of a violin maker; Upstream on the film ‘Andrei Rublev’
On this episode of Radio Free Acton, award winning news anchor Anne Marie Schieber visits the studio of Matthew Noykos, a violin maker in Grand Rapids, MI, to learn more about his craft and discuss how he finds purpose and fulfillment in his everyday work. Then, on the Upstream segment, Bruce Edward Walker speaks with Robert Bird, author of two books on Russian filmmaker Andrei Tarkovsky, about Tarkovsky’s film “Andrei Rublev,” which was recently re-issued by The Criterion Collection. Check...
5 Facts about Jewish High Holy Days
The Jewish holiday of Rosh Hashanah ended last week, and the holy day of Yom Kippur ends tonight at sundown (see also: FAQ: What is Yom Kippur?). Here are five facts you should know about the High Holy Days on the Jewish calendar: 1. In Judaism, the High Holy Days (sometimes referred to as “high holidays”) may refer to (1) the ten days starting with Rosh Hashanah and ending with Yom Kippur, known as the Days of Repentance or theYamim...
Related Classification
Copyright 2023-2026 - www.mreligion.com All Rights Reserved