Discard your stereotypes: people in the U.S. own fewer passenger vehicles on average than in almost all other developed nations.
Cars line up at a traffic circle in Rome. (AP)
Americans love cars. We pioneered their mass production, designed iconic autos from the Model T to the Deville to the Corvette, and are a major exporter as well as importer. It's practically a part of the American national identity. But it turns out, according to a new paper from the Carnegie Endowment for International Peace on worldwide car usage, that American per capita car ownership rates are actually among the lowest in the developed world.
The U.S. is ranked 25th in world by number of passenger cars per person, just above Ireland and just below Bahrain. There are 439 cars here for every thousand Americans, meaning a little more than two people for every car. That number is higher in nearly all of Western Europe -- the U.K., Germany, France, Spain, Italy, Belgium, etc. -- as well as in Japan, Australia, and New Zealand. It's higher in crisis-wracked Iceland and Greece. Italians and New Zealanders have nearly 50 percent more cars per capita than does the U.S. The highest rate in the world is casino-riddled Mediterranean city-state Monaco, with 771 cars per thousand citizens.
America actually starts to look unusually auto-poor when cars per capita is charted against household consumption per capita, which the Carnegie paper explains are two typically correlated variables. That is, countries where household spend more money on average tend to also own more cars.
The countries on the right side of the line are where people own fewer cars than you might expect. The developed countries on that side of the graph include the super-dense Asian city states (Macao, Singapore, Hong Kong) where car ownership is tightly regulated to keep traffic down, and the United States. The countries far to the left of the line own more cars than expected: car-crazy Italy, for example, and sparsely populated Iceland.
I found this really surprising -- I'd always associated the U.S. closely with car culture, an impression anecdotally enforced by my interactions with non-Americans. So what explains the American outlier?
The Carnegie paper explains that car ownership rates are closely tied to the size of the middle class. In fact, the paper actually measures car ownership rates for the specific purpose of using that number to predict middle class size. Comparing the middle class across countries can be extraordinarily difficult; someone who counts as middle class in one country could be poor or rich in another. Americans are buying fewer cars -- is it possible that this is another sign of a declining American middle class? Even if Americans are on average richer than Europeans, after all, U.S. income inequality is also much higher. According to the Carnegie paper, about 9.6 of Americans' cars are luxury cars, an unusually high number; but it unhelpfully defines "luxury" as "Audi, BMW, Mercedes-Benz, and Lexus" (no Cadillacs?), which may help to explain why Germany's "luxury car" rate is 26.6 percent.
Still, it's also possible that the answer has less to do with Americans adhering to Carnegie's thesis about car ownership predicting middle class size and more to do with other, particularly American factors. Young Americans are spending less of their money on cars, as Jordan Weissmann explained, as they get driver's licences at lower rates and spend more of their money on, say, high-tech smart phones.
Amazingly, Americans still manage to suck up far, far more energy per person than do the people in those Western European nations with so many more cars per capita. Our oil usage per capita is about twice what it is in Western Europe, and here's our overall energy usage:
Whatever the reason for America's comparatively low car ownership rate, it may be time to update our stereotypes. The most car-obsessed place in the world isn't the nation of Detroit and Ford and Cadillac. It's Western Europe, the land of Peugeot and Smart Cars and Ferrari, where cars are most common.
Update: Some confusion in the comments about what kinds of vehicles are counted in the rankings. I respond below, but the gist is that this data includes all "passenger vehicles," which means cars, pickup trucks, SUVs, and minibuses. It does not include commercial freight trucks or buses with over nine seats, both of which the U.S. has a lot of, but which tend to be owned by businesses rather than individuals.
Beginning in July of this year, most everywhere we look, there will be a giant number on our food. The change will affect hundreds of thousands of edible products, and, so, hundreds of millions of people. It will affect the way we think about food for decades. (This update is the first in more than 20 years—so long ago that the FDA earnestly describes its current label design as “iconic.”)
Current nutrition labels, legally required on all packaged foods, are to be be replaced with the explicit purpose of improving people’s health. As Michelle Obama said at the unveiling of the new labels on Friday, “Very soon, you will no longer need a microscope, a calculator, or a degree in nutrition to figure out whether the food you’re buying is actually good for our kids.”
Why aren’t the critics comparing Donald Trump to a fascist acknowledging that the office he seeks is too powerful?
Wake up, establishment centrists: Donald Trump is coming!
After the Vietnam War and Watergate and the spying scandals uncovered by the Church Committee and the Nixon Administration cronies who nearly firebombed the Brookings Institution, Americans were briefly inclined to rein in executive power—a rebuke to Richard Nixon’s claim that “if the president does it, that means it’s not illegal.” Powerful committees were created to oversee misconduct-prone spy agencies. The War Powers Resolution revived a legislative check on warmaking. “In 34 years,” Vice President Dick Cheney would lament to ABC News in a January 2002 interview, “I have repeatedly seen an erosion of the powers and the ability of the president of the United States to do his job. I feel an obligation... to pass on our offices in better shape than we found them to our successors."
Petty political fights distract from the Vermont senator’s goal of a long-lasting movement.
Bernie Sanders’s beliefs have been obvious from the start. He thinks wealthy elites exert too much influence over American politics. He wants the U.S. government to lessen income inequality. He believes climate change is a pressing threat to the world. The clarity and overarching ambition of his agenda has been central to his appeal and expectations-defying political success so far.
If Sanders wants his political revolution to last, he will need to win widespread support for his ideas well into the future. Yet as the primary election draws to a close, the campaign has increasingly made arguments that may undercut the long-term viability of the movement that has coalesced around the Vermont senator.
Narcissism, disagreeableness, grandiosity—a psychologist investigates how Trump’s extraordinary personality might shape his possible presidency.
In 2006, Donald Trump made plans to purchase the Menie Estate, near Aberdeen, Scotland, aiming to convert the dunes and grassland into a luxury golf resort. He and the estate’s owner, Tom Griffin, sat down to discuss the transaction at the Cock & Bull restaurant. Griffin recalls that Trump was a hard-nosed negotiator, reluctant to give in on even the tiniest details. But, as Michael D’Antonio writes in his recent biography of Trump, Never Enough, Griffin’s most vivid recollection of the evening pertains to the theatrics. It was as if the golden-haired guest sitting across the table were an actor playing a part on the London stage.
“It was Donald Trump playing Donald Trump,” Griffin observed. There was something unreal about it.
The author Moira Weigel argues that the various courtship rituals of the past hundred-odd years have reflected the labor-market conditions of their day.
Love, it turns out, has always been a lot of work.
While every generation will lament anew the fact that finding love is hard, history seems to indicate that this particular social ritual never gets any easier or less exciting. In Labor of Love, a new book documenting the history of dating in America, Moira Weigel, a Ph.D. candidate in comparative literature at Yale University, confirms this lament: Since dating was “invented,” it has always been an activity that required a lot of effort.
As part of her research, Weigel read dating-advice books from the 1800s and hundreds of articles on dating from teen and women’s magazines over the years, and she found two common themes: First, there is usually an older part of the population that perceives dating to be “dying,” or, at least, as not being done “appropriately.” Second, Weigel found that the way people date has almost always been tied to the market forces of their era.
How a strange face in a random 19th-century newspaper ad became a portal to a forgotten moment in ASCII art history
One of the joys of modern technology is how easy it is to immerse yourself in the past. Every day, more libraries and archives are pushing pieces of their collections online in easily browsable interfaces.
Three Atlantic staffers discuss “The Door,” the fifth episode of the sixth season.
Every week for the sixth season of Game of Thrones, Christopher Orr, Spencer Kornhaber, and Lenika Cruz will be discussing new episodes of the HBO drama. Because no screeners are being made available to critics in advance this year, we'll be posting our thoughts in installments.
A small but intriguing study done in West Philadelphia points to the importance of what researchers call microenvironments.
Social scientists and economists have been fascinated by the idea that a city—even a neighborhood—can shape someone’s economic success in life. Until last year, research linking neighborhood conditions to economic mobility was hardly conclusive. Then, a group of Harvard economists made a compelling case that poor children who grow up in more affluent neighborhoods (with better schools, less crime, and larger public budgets) end up earning more money later on than if they had stayed in a poor neighborhood.
A group of researchers from The University of Pennsylvania is now taking that idea a step further, showing that a similar pattern might even apply on the level of the city block. They studied West Philadelphia, which is largely made up of poor, African American families and where poverty is passed on from one generation to the next. Yet even within West Philadelphia, poverty, crime and education levels vary from block to block. These areas are what researchers are calling “micro-environments.”
For centuries, philosophers and theologians have almost unanimously held that civilization as we know it depends on a widespread belief in free will—and that losing this belief could be calamitous. Our codes of ethics, for example, assume that we can freely choose between right and wrong. In the Christian tradition, this is known as “moral liberty”—the capacity to discern and pursue the good, instead of merely being compelled by appetites and desires. The great Enlightenment philosopher Immanuel Kant reaffirmed this link between freedom and goodness. If we are not free to choose, he argued, then it would make no sense to say we ought to choose the path of righteousness.
Today, the assumption of free will runs through every aspect of American politics, from welfare provision to criminal law. It permeates the popular culture and underpins the American dream—the belief that anyone can make something of themselves no matter what their start in life. As Barack Obama wrote in The Audacity of Hope, American “values are rooted in a basic optimism about life and a faith in free will.”