Saturday, December 21, 2024

Whose Plan?

"The alternative is not plan or no plan. The question is whose planning? Should each member of society plan for himself, or should a benevolent government alone plan for them all? The issue is not automatism versus conscious action; it is autonomous action of each individual versus the exclusive action of the government. It is freedom versus government omnipotence.

"Laissez faire does not mean: Let soulless mechanical forces operate. It means: Let each individual choose how he wants to cooperate in the social division of labor; let the consumers determine what the entrepreneurs should produce. Planning means: Let the government alone choose and enforce its rulings by the apparatus of coercion and compulsion."

—Ludwig von Mises, Human Action

Friday, December 20, 2024

What Full Liberalism Is Not About

"Liberalism is a doctrine directed entirely towards the conduct of men in this world. In the last analysis, it has nothing else in view than the advancement of their outward, material welfare and does not concern itself directly with their inner, spiritual and metaphysical needs. It does not promise men happiness and contentment, but only the most abundant possible satisfaction of all those desires that can be satisfied by the things of the outer world."

"Liberalism has often been reproached for this purely external and materialistic attitude toward what is earthly and transitory. The life of man, it is said, does not consist in eating and drinking. There are higher and more important needs than food and drink, shelter and clothing. Even the greatest earthly riches cannot give man happiness; they leave his inner self, his soul, unsatisfied and empty. The most serious error of liberalism has been that it has had nothing to offer man’s deeper and nobler aspirations.

"But the critics who speak in this vein show only that they have a very imperfect and materialistic conception of these higher and nobler needs. Social policy, with the means that are at its disposal, can make men rich or poor, but it can never succeed in making them happy or in satisfying their inmost yearnings. Here all external expedients fail. All that social policy can do is to remove the outer causes of pain and suffering; it can further a system that feeds the hungry, clothes the naked, and houses the homeless. Happiness and contentment do not depend on food, clothing, and shelter, but, above all, on what a man cherishes within himself. It is not from a disdain of spiritual goods that liberalism concerns itself exclusively with man’s material well-being, but from a conviction that what is highest and deepest in man cannot be touched by any outward regulation. It seeks to produce only outer well-being because it knows that inner, spiritual riches cannot come to man from without, but only from within his own heart."

—Ludwig von Mises, Liberalism: The Classical Tradition

 

TGIF: The Unfortunately Forgotten Sumner

Some things haven't changed since 1883. In that year Yale University professor William Graham Sumner, the anti-imperialist laissez-faire liberal and pioneer of American sociology, noticed that "we are told every day that great social problems stand before us and demand a solution, and we are assailed by oracles, threats, and warnings in reference to those problems." Then, as now, self-styled progressives announced that the sky would fall unless the problem that had most recently caught their fancy was addressed once by the government. Adam Smith's observation that "there is a great deal of ruin in a nation" was too complacent for these world-savers.

In What Social Classes Owe to Each Other, Sumner continued his description: "There is a school of writers who are playing quite a rôle as the heralds of the coming duty and the coming woe. They assume to speak for a large, but vague and undefined, constituency, who set the task, exact a fulfilment, and threaten punishment for default." Sumner thought it was about time someone asked some penetrating questions:

After reading and listening to a great deal of this sort of assertion I find that the question forms itself with more and more distinctness in my mind: Who are those who assume to put hard questions to other people and to demand a solution of them? How did they acquire the right to demand that others should solve their world-problems for them? Who are they who are held to consider and solve all questions, and how did they fall under this duty?

Who indeed? What did his searches unearth?

So far as I can find out what the classes are who are respectively endowed with the rights and duties of posing and solving social problems, they are as follows: Those who are bound to solve the problems are the rich, comfortable, prosperous, virtuous, respectable, educated, and healthy; those whose right it is to set the problems are those who have been less fortunate or less successful in the struggle for existence. 

Thursday, December 19, 2024

The Welfare-State Paradox

"Whether ... a system of social security is a good or a bad policy is essentially a political problem. One may try to justify it by declaring that the wage earners lack the insight and the moral strength to provide spontaneously for their own future. But then it is not easy to silence the voices of those who ask whether it is not paradoxical to entrust the nation’s welfare to the decisions of voters whom the law itself considers incapable of managing their own affairs; whether it is not absurd to make those people supreme in the conduct of government who are manifestly in need of a guardian to prevent them from spending their own income foolishly. Is it reasonable to assign to wards the right to elect their guardians? It is no accident that Germany, the country that inaugurated the social security system, was the cradle of both varieties of modern disparagement of democracy, the Marxian as well as the non-Marxian."

—Ludwig von Mises, Human Action

Wednesday, December 18, 2024

The Steady Rise in Living Standards

"The history of capitalism as it has operated in the last two hundred years in the realm of Western civilization is the record of a steady rise in the wage earners’ standard of living. The inherent mark of capitalism is that it is mass production for mass consumption directed by the most energetic and far-sighted individuals, unflaggingly aiming at improvement. Its driving force is the profit-motive the instrumentality of which forces the businessman constantly to provide the consumers with more, better, and cheaper amenities. An excess of profits over losses can appear only in a progressing economy and only to the extent to which the masses’ standard of living improves. Thus capitalism is the system under which the keenest and most agile minds are driven to promote to the best of their abilities the welfare of the laggard many."

—Ludwig von Mises, Human Action

Tuesday, December 17, 2024

Mises on Wages under Capitalism

"While daily experience taught impressively that under capitalism real wage rates and the wage earners’ standard of living were steadily rising, while it became from day to day more obvious that the traditional walls separating the various strata of the population could no longer be preserved because the social improvement in the conditions of the industrial workers demolished the vested ideas of social rank and dignity, ... doctrinaires announced that old customs and social convention determine the height of wage rates. Only people blinded by preconceived prejudices and party bias could resort to such an explanation in an age in which industry supplies the consumption of the masses again and again with new commodities hitherto unknown and makes accessible to the average worker satisfactions of which no king could dream in the past."

—Ludwig von Mises, Human Action

Monday, December 16, 2024

Economics Is about Individual Choice

"The light which the economic theorist can throw on an economic process, or on the outcome of such a process, is viewed as deriving from his ability to relate back the process to the individual acts of choice of which the process is made up. Through the theorist’s understanding of the decisions made by individuals, and of the way in which these decisions have mutual impact upon one another, and become mutually adjusted to one another, he is able to 'explain' the course of economic events, and to understand the probable results that will follow from given exogenous changes operating on the system." (Emphasis added.)

Israel M. Kirzner, An Essay on Capital, 1966

Sunday, December 15, 2024

How Far We've Come

"The conditions under which modern man of the capitalist West must act are different from those under which his primitive ancestors lived and acted. As a result of the providential care of our forebears we have at our disposal an ample stock of intermediate products (capital goods or produced factors of production) and of consumers’ goods. Our activities are designed for a longer period of provision because we are the lucky heirs of a past which has lengthened, step by step, the period of provision and has bequeathed to us the means to expand the waiting period. In acting we are concerned with longer periods and are aiming at an even satisfaction in all parts of the period chosen as the period of provision. We are in a position to rely upon a continuing influx of consumers’ goods and have at our disposal not only stocks of goods ready for consumption but also stocks of producers’ goods out of which our continuous efforts again and again make new consumers’ goods mature."

—Ludwig von Mises, Human Action

Saturday, December 14, 2024

The Vulnerable Capitalist

"Popular literature attributes enormous 'power' to the capitalist and considers his owning a mass of capital goods as of enormous significance, giving him a great advantage over other people in the economy. We see, however, that this is far from the case; indeed, the opposite may well be true. For the capitalist has already saved from possible consumption and hired the services of factors to produce his capital goods. The owners of these factors have the money already for which they otherwise would have had to save and wait (and bear uncertainty), while the capitalist has only a mass of capital goods, a mass that will prove worthless to him unless it can be further worked on and the product sold to the consumers....

"[C]apital goods are not independently productive. They are the imputable creatures of land and labor (and time). Therefore, capital goods generate no interest income. We have seen above, in keeping with this analysis, that no income accrues to the owners of capital goods as such."

--Murray N. Rothbard, Man, Economy, and State, Chap. 5, secs. 6 & 7, 1962

Friday, December 13, 2024

TGIF: "Corporate" Is Not a Four-Letter Word

I rise today to protest the widespread and malicious use of the adjective corporate as a synonym for evilcorrupt, exploitative, or any number of other pejoratives. As a descriptor, corporate merely says that an association that makes or sells goods for profit is publicly registered as a corporation. (Nonprofits can be corporations too.) This distinguishes the association from sole proprietorships and partnerships. That in turn means the participants in the association have agreed contractually to do business and raise capital in particular ways. Its ownership shares are readily tradeable; it may pay dividends to shareholders; it has a board of directors that hires officers and managers who may not be shareholders, etc.

That's it! That this form of free association should be so despised by "left" and "right" is rooted in misunderstanding, illiberalism, or both.

Incorporation carries no privileges or special obligations under the law. It is a free arrangement arising from a contract and the efficiency-enhancing division of labor between owners and managers. As an association of individuals who have the rights to life, liberty, and lawfully acquired property, the corporation is properly subject to the same laws as anyone else, no more or less. Corporations are (groups of) people. It's as simple as that. (Thus the decision in Citizens United v. FEC was a no-brainer.)

More Mises on the Market

"The capitalists, the enterprisers, and the farmers are instrumental in the conduct of economic affairs. They are at the helm and steer the ship. But they are not free to shape its course. They are not supreme, they are steersmen only, bound to obey unconditionally the captain’s orders. The captain is the consumer.

"Neither the capitalists nor the entrepreneurs nor the farmers determine what has to be produced. The consumers do that. The producers do not produce for their own consumption but for the market. They are intent on selling their products. If the consumers do not buy the goods offered to them, the businessman cannot recover the outlays made. He loses his money. If he fails to adjust his procedure to the wishes of the consumers, he will very soon be removed from his eminent position at the helm. Other men who did better in satisfying the demand of the consumers replace him.

"The real bosses, in the capitalist system of market economy, are the consumers. They, by their buying and by their abstention from buying, decide who should own the capital and run the plants. They determine what should be produced and in what quantity and quality. Their attitudes result either in profit or in loss for the enterpriser. They make poor men rich and rich men poor. They are no easy bosses. They are full of whims and fancies, changeable and unpredictable. They do not care a whit for past merit. As soon as something is offered to them that they like better or that is cheaper, they desert their old purveyors. With them nothing counts more than their own satisfaction. They bother neither about the vested interests of capitalists nor about the fate of the workers who lose their jobs if as consumers they no longer buy what they used to buy."

—Ludwig von Mises, Bureaucracy, 1944

Thursday, December 12, 2024

Natural Economic Law Can't Be Repealed

If the government restricts supply and subsidizes demand, out-of-control prices, resource shortages, and unpleasant ad hoc coping restrictions will follow. That is the natural (economic) law. The government cannot repeal it. But it can stop its attempt to plan.

Wednesday, December 11, 2024

The Health-Care Nirvana Fallacy

Someone explain how coercive centralized bureaucratic control of medical decision-making and the purse can beat the decentralized free market with its undistorted price system. The government has many things besides medical care it wants to spend tax money on, and seemingly free medical care leads to unlimited, unmanageable consumer demand for services. What then? Will the bureaucrats never say NO to many people who need or say they need care? Where will the money come from? Will there not be intolerably long and life-threatening queues for exams, tests, and surgeries? Will doctors work for low reimbursements or be drafted? Aren't resources and labor limited and consumer demand unlimited? Someone square the circle for me.

Many people imagine a perfect medical system in which everyone can have everything he or she wants for the asking and without inconvenience. Nothing can compare to perfection, so case closed. This is the Nirvana Fallacy, judging the possible against the perfectly impossible. The government has steadily made the medical system worse, culminating in the Affordable Care Act (Obamacare) and its distorting mandates, regulations, and subsidies.

In contrast, the competitive, profit-motivated free market would expand the number of practitioners (now limited by government rules) and improve the quality and variety of services. It would create consumer price sensitivity (services would no longer appear to be free) while cutting prices through competition and increased services. As the price of medical care came down, so would the price of medical insurance, which would also be unencumbered by political mandates for coverage whether people want it or not. People would find it worthwhile to reserve insurance for catastrophic events only, covering predictable routine matters through their savings. 

This is as good as it can get in a world of scarce resources and unlimited consumer wants.

Tuesday, December 10, 2024

Time to Separate Medicine and State

The "progressive" coverage of United Healthcare CEO Brian Thompson's murder has an unspoken premise: namely, that we could have had a system in which medical care was instantly superabundant and free for everyone. There is no such system. We live in a world of scarcity. Socialized medical systems limit or deny care because of resource and government-budgetary constraints, and they impose high and even lethal costs through long waits for tests, surgeries, etc. Our government-saturated system is a nightmare, to be sure, but more government control would make things even worse, as Obamacare demonstrates.

It's time for the free market.

No Need for DOGE

We don't need a Department (sic) of Government Efficiency. (It's a nongovernment thing.) We need a "Department" of What the Hell Should the Government Be Doing in the First Place? Efficiency implies that you know the objective of a course of action and want to avoid or minimize waste in achieving it. What is the objective of government? We can't judge its efficiency if we don't know its objective.

Monday, December 09, 2024

We Can't Consume Our Way to Prosperity

Once upon a time, John Stuart Mill could write these words truthfully ("Of the Influence of Consumption on Production," 1844):

It is no longer supposed that you benefit the producer by taking his money, provided you give it to him again in exchange for his goods.

He was talking, of course, about government tax-transfer programs intended to stimulate employment by subsidizing consumption. We cannot say this today.

Sunday, December 08, 2024

Anyone Can Be a Capitalist, part 2

"It might be argued that only the 'rich' can afford to be capitalists, i.e., those who have a greater amount of money stock. This argument has superficial plausibility, since ... for any given individual and a given time-preference schedule, a greater money stock will lead to a greater supply of savings, and a lesser money stock to a lesser supply of savings.... We cannot, however, assume that a man with (post-income) assets of 10,000 ounces of gold will necessarily save more than a man with 100 ounces of gold. We cannot compare time preferences interpersonally, any more than we can formulate interpersonal laws for any other type of utilities. What we can assert as an economic law for one person we cannot assert in comparing two or more persons. Each person has his own time-preference schedule, apart from the specific size of his monetary stock. Each person’s time-preference schedule, as with any other element in his value scale, is entirely of his own making. All of us have heard of the proverbially thrifty French peasant, compared with the rich playboy who is always running into debt. The common-sense observation that it is generally the rich who save more may be an interesting historical judgment, but it furnishes us with no scientific economic law whatever, and the purpose of economic science is to furnish us with such laws. As long as a person has any money at all, and he must have some money if he participates in the market society to any extent, he can be a capitalist.

—Murray Rothbard, Man, Economy, and State

Saturday, December 07, 2024

Anyone Can Be a Capitalist, part 1

"[A]ny man can be a capitalist if only he wants to be. He can derive his funds solely from the fruits of previous capitalist investment or from past 'hoarded' cash balances or solely from his income as a laborer or a landowner. He can, of course, derive his funds from several of these sources. The only thing that stops a man from being a capitalist is his own high time-preference scale, in other words, his stronger desire to consume goods in the present. Marxists and others who postulate a rigid stratification—a virtual caste structure in society—are in grave error. The same person can be at once a laborer, a landowner, and a capitalist, in the same period of time."

—Murray N. Rothbard, Man, Economy, and State

Friday, December 06, 2024

TGIF: Supply Precedes Demand

"Consumption is the sole end and purpose of all production." —Adam Smith, The Wealth of Nations, 1776

"In the market economy the consumers are supreme. Their buying and their abstention from buying ultimately determine what the entrepreneurs produce and in what quantity and quality." —Ludwig von Mises, Planned Chaos, 1947

If the ultimate purpose of economic activity is consumer welfare, you might think that government measures to increase consumption ought to be taken seriously. But that would be hasty. Even though many smart people, even economists, do so, there's a simple reason it's mistaken: consumption cannot precede production, and increased consumption cannot precede increased production. That would seem to be logically unexceptionable. You cannot eat what is not on your plate. Consumption is the purpose of but not the stimulus to production.

An ever-present and permanent necessity of life, consumption does not make production possible; it does not improve production over current conditions. What does? Deferred consumption—that is, saving.

Robinson Crusoe wanted to consume the moment he landed on that naturally stingy island. However, his desire to consume did not create consumer goods, and he could not consume what was unavailable. His unaided labor allowed a low, literally hand-to-mouth, perhaps subsistent level of production and consumption, but greater consumption required savings, which required the diversion of time, energy, and resources from consumption to production. Consuming less in the present, he accumulated fish, berries, or coconuts so he could consume them later on while he was making, say, a fishing net, which would deliver more fish than his bare hands could deliver.

This all makes perfect sense once the point is examined, but many important people don't get it. That's why American presidential administrations have pushed "stimulus" bills—massive government spending ostensibly to goose the economy and create prosperity. The government is widely seen as the spender of last resort. (Government spending is consumption not production because it is not the outcome of the market process but rather the reflection of the preferences of politicians spending other people's money without their consent.)

Market-guided economic growth—higher living standards for all—requires increased investment aimed at better buildings, machines, tools, production and management methods, research and development, etc. Investment is the complement of saving. Even simply maintaining the capital structure as it is requires savings. When people live below their means—save—they directly or indirectly put their surplus income to work. This can happen in many time-consuming ways, the details of which we need not discuss here. (A good portion of Mises's Human Action and Murray Rothbard's Man, Economy, and State is devoted to explaining this process.) 

When people save, they of course do not renounce all consumption for all time. They save because they want to consume even more in the future than they could consume in the present. The returns on saving and investment (entrepreneurial profit, interest, dividends, capital gains, etc.) make that possible.

In contrast, when the government tries to stimulate economic growth by directly increasing consumption, it defies logic or attempts to. (So what else is new?) Where does the government get the money it then spends or hands out? I can think of three typical ways: 1) it can tax people; 2) it can borrow money from willing lenders; and 3) it can create money through its central bank, the Federal Reserve. (Nos. 2 and 3 are linked when the Fed buys, or monetizes, government bonds from the original lenders. A fourth revenue option, selling government-"owned" land and buildings, raises a question: by what right do politicians sell assets their predecessors acquired through theft (eminent domain) and interference with private appropriation of unowned land through homesteading?

How can government spending and transfers promote consumer demand? Taxation simply moves money—at the point of a gun—from some people to others. Where's the gain? (In fact, it's a loss because the money might be moved from savers to nonsavers.) If it borrows, the government again transfers money from some to others, promising to tax people in the future to pay off the loan plus interest. So while borrowing appears voluntary, it actually rests on the threat of physical force later on. Finally, if the government creates money through the Federal Reserve, monetary inflation indirectly transfers purchasing power from some to others because some people will get the watered-down, price-increasing fiat currency sooner than others. (Monetary inflation also distorts the structure of production.)

Thus the government's attempt to increase production through increased consumer spending is a losing proposition. People will always want and need to consume. So the government need not manage consumption, just as it need not manage the law of gravity. What it needs to do is keep clear of saving and investing. It can do this by abolishing all taxes on those activities. It's not only good sense, it's a matter of justice because taxing savings and investments constitutes double and triple taxation. That's just not fair. (Not that single taxation is fair, but let that go today.)

Finally, to bring this all home, let's recall one of the great insights of the early classical liberal political economists, Jean-Baptiste Say. Say's Law of Markets, or Say's Law, has been misconstrued in an effort to discredit the free market. Say answered the old saw that economies slump because of underconsumption (or overproduction of everything). Say told his readers that in a money economy, production and consumption were two sides of the same coin. (Pun intended.) People produce goods for the market so they can "buy" money with which to purchase, sooner or later, consumer goods produced by others.

As Mises wrote:

Commodities, says Say, are ultimately paid for not by money, but by other commodities. Money is merely the commonly used medium of exchange; it plays only an intermediary role. What the seller wants ultimately to receive in exchange for the commodities sold is other commodities.

Every commodity produced is therefore a price, as it were, for other commodities produced. The situation of the producer of any commodity is improved by any increase in the production of other commodities.

John Stuart Mill noted:

What supports and employs productive labour, is the capital expended in setting it to work, and not the demand of purchasers for the produce of the labour when completed. Demand for commodities is not demand for labour. The demand for commodities determines in what particular branch of production the labour and capital shall be employed; it determines the direction of the labour; but not the more or less of the labour itself, or of the maintenance or payment of the labour. These depend on the amount of the capital, or other funds directly devoted to the sustenance and remuneration of labour.

Despite this long understanding, many people think that the key to prosperity lies in consumer spending. Much is made of the fact that consumer spending is close to 70 percent of GDP. Google's Gemini AI Overview echoes the popular view that "consumer spending is the largest component of GDP and is a major driver of the economy. It's a key factor in determining whether the US economy is growing or shrinking." (Emphasis added.)

That sort of thinking has led to much mischief. Yet Murray Rothbard wrote in Chapter 6 of Man, Economy, and State:

A common fallacy ... holds that the important category of expenditures in the production system is consumers’ spending. Many writers have gone so far as to relate business prosperity directly to consumers’ spending, and depressions of business to declines in consumers’ spending.... [B]ut it is clear that there is little or no relationship between prosperity and consumers’ spending; indeed almost the reverse is true.

What makes an economy better for everyone is the prospect of a return to producers' time-consuming and risky efforts; this depends on the difference between what capitalists pay upfront—to workers, landowners, and other factor owners—and what they reap later through the sale of partially finished producer and completed consumer goods—if their market forecasts were accurate. "It is not the total quantity of money spent on consumption that is relevant to capitalists’ returns," Rothbard wrote, "but the margins, the spreads, between the product prices and the sum of factor prices at the various stages." (Emphasis in original.)

A prosperous economy for all features long and time-consuming chains of production. And time entails the risk of failure and loss, as well as the prospect of profit. Also, machines, tools, etc. wear out. "[W]ith production divided into stages, it is not true that consumption spending is sufficient to provide for the maintenance of the capital structure." That requires capitalist-entrepreneurs to save and invest persistently rather than consume. Rothbard: "[W]e must realize that there is nothing automatic about this investment. There is no natural law that they must reinvest this amount."

And if they consume instead?

It is evident that the entire market-born production structure would be destroyed..... [C]ivilization advances by virtue of additional capital, which lengthens production processes. Greater quantities of goods are made possible only through the employment of more capital in longer processes. Should capitalists shift from saving-investment to consumption, all these processes would be necessarily abandoned, and the economy would revert to barbarism, with the employment of only the shortest and most primitive production processes. The standard of living, the quantity and variety of goods produced, would fall catastrophically to the primitive level.

As Rothbard sums it up: "There is, in fact, never any need to worry about the maintenance of consumer spending. There must always be consumption." (Emphasis in original.)

(On the misunderstanding of the role of consumer spending, by all means, see John Papola's (of Dad Saves America) two excellent videos here and here.)

Friday, November 29, 2024

TGIF: On Fairness

Fairness and its synonyms are among the most abused words in English. By that I mean they are commonly manipulated for ideological ends. Wokeness has aggravated a situation that has existed for some time. What better way to score points for a political position than to declare that fairness demands it? The tactic puts the unprepared opponent on the back foot.

For example, people say it is unfair that some people have more than others. There are "haves" and "have-nots," although the latter phrase is either grossly exaggerated or outright dishonest. By and large, Americans are the richest people who have ever lived, and extreme poverty worldwide has declined from 90 percent to less than 10 percent in a dramatically short time.

At any rate, this condition of inequality, regardless of its explanation, is routinely thought to be unfair. Inequality of any kind—not just before the law or something similar—is "just not right."

But is it so?

Not If we see society and its division of labor as a large-scale decentralized cooperative wealth-creating effort. That's the global marketplace. In this light, income and wealth wealth and income inequality are certainly not prima facie unfair. For any large group of people, the contributions to wealth creation will vary widely. People differ in all sorts of ways, from mental agility and energy to ambition and disposition. Why wouldn't the rewards vary widely as well? Recall that when the government does not try to manipulate people, incomes and wealth are determined, not by a central decision-maker, but through countless marginal voluntary transactions. The parties agreed to transact, preferring what they received to what they gave up. There is no distribution until government comes on the scene.

In Human Action, Mises wrote:

In the market society direct compulsion and coercion are practiced only for the sake of preventing acts detrimental to social cooperation. For the rest individuals are not molested by the police power. The law-abiding citizen is free from the interference of jailers and hangmen. What pressure is needed to impel an individual to contribute his share to the cooperative effort of production is exercised by the price structure of the market. This pressure is indirect. It puts on each individual’s contribution a premium graduated according to the value which the consumers attach to this contribution. In rewarding the individual’s effort according to its value, it leaves to everybody the choice between a more or less complete utilization of his own faculties and abilities. This method cannot, of course, eliminate the disadvantages of inherent personal inferiority. But it provides an incentive to everybody to exert his faculties and abilities to the utmost. [Emphasis added.]

That certainly is reasonable, but many people reject this perspective. They need to ask themselves what the alternative is (besides equal poverty). Those critics suffer the delusion that no connection exists between production and so-called distribution. John Stuart Mill unfortunately believed this. But that cannot be. If the state expropriates the wealth of producers in Period A, they can hardly be expected to remain vulnerable to expropriation in Period B and beyond. Even an increase in top income-tax rates prompt strategies (legal and illegal) to pay less tax. You can't have your cake and eat it too.

Does a fairer alternative to the market economy exist? Mises went on:

The only alternative to this [above-mentioned] financial pressure as exercised by the market is direct pressure and compulsion as exercised by the police power. The authorities must be entrusted with the task of determining the quantity and quality of work that each individual is bound to perform. As individuals are unequal with regard to their abilities, this requires an examination of their personalities on the part of the authorities. The individual becomes an inmate of a penitentiary, as it were, to whom a definite task is assigned. If he fails to achieve what the authorities have ordered him to do, he is liable to punishment.

In other words, everyone is potentially subject to physical force, not because he aggressed against persons or property, but because he failed to fulfill the social engineers' plans. This does not make for a decent society.

We have not fully reached that point yet in America because the market is still "allowed" to operate to a significant extent. But for many intellectuals and activists, America still has too much market freedom; they would quash what is left. They don't like that "impersonal market forces"—that is, persons who freely choose with whom to do business—determine wealth and income ultimately according to the producers' ability to please consumers. The anti-market parties would shut down the market economy if they could. Meanwhile, they'll settle for increasing political impediments to free action. Government control of nominal private property of the means of production is what Mussolini meant by fascism and corporatism.

The only choice is between price and police, Mises taught:

No system of the social division of labor can do without a method that makes individuals responsible for their contributions to the joint productive effort. If this responsibility is not brought about by the price structure of the market and the inequality of wealth and income it begets, it must be enforced by the methods of direct compulsion as practiced by the police.

The police? We shouldn't like the sound of that. As Mises, no anarchist, put it elsewhere in Human Action:

Government is in the last resort the employment of armed men, of policemen, gendarmes, soldiers, prison guards, and hangmen. The essential feature of government is the enforcement of its decrees by beating, killing, and imprisoning. Those who are asking for more government interference are asking ultimately for more compulsion and less freedom.

Another example of abuse of the term unfairness is that market competition is often thought to be unfair to the inferior competitors who lose out to superior competitors. Again, a key point is missed. An economy does not exist for competitors. People spontaneously generate the economic process because they want a variety of consumer goods in a world of scarcity and uncertainty—where choices must be made among alternative uses of resources and labor. It would be nice if all people could have everything at no expense, but we can't. Yet compare the modern world to previous eras.

Here's Mises on competition:

Catallactic [marketplace] competition must not be confused with prize fights and beauty contests. The purpose of such fights and contests is to discover who is the best boxer or the prettiest girl. The social function of catallactic competition is, to be sure, not to establish who is the smartest boy and to reward the winner by a title and medals. Its function is to safeguard the best satisfaction of the consumers attainable under the given state of the economic data.

Equality of opportunity is a factor neither in prize fights and beauty contests nor in any other field of competition, whether biological or social. The immense majority of people are by the physiological structure of their bodies deprived of a chance to attain the honors of a boxing champion or a beauty queen. Only very few people can compete on the labor market as opera singers and movie stars. The most favorable opportunity to compete in the field of scientific achievement is provided to the university professors. Yet, thousands and thousands of professors pass away without leaving any trace in the history of ideas and scientific progress, while many of the handicapped outsiders win glory through marvelous contributions.

Isn't that unfair? Equal opportunity, except in the sense of the abolition of legal impediments, is not an option. Under no circumstances could everyone have the same shot at a given position. But again, it's not producers but consumers who are center stage.

It is usual to find fault with the fact that catallactic competition is not open to everybody in the same way. The start is much more difficult for a poor boy than for the son of a wealthy man. But the consumers are not concerned about the problem of whether or not the men who shall serve them start their careers under equal conditions. Their only interest is to secure the best possible satisfaction of their needs.... They look at the matter from the point of view of social expediency and social welfare, not from the point of view of an alleged, imaginary, and unrealizable “natural” right of every individual to compete with equal opportunity. The realization of such a right would require placing at a disadvantage those born with better intelligence and greater will power than the average man. It is obvious that this would be absurd. [Emphasis added.]

Frédéric Bastiat said the same thing in the 19th century in demolishing the case for tariffs. Protectionists often defend their position by calling for a "level playing field" for all competitors, foreign and domestic. Yet in "Equalizing the Conditions of Production," a chapter in his Economic Sophisms, Bastiat set the record straight:

Here as elsewhere we find the advocates of protectionism taking the point of view of the producers; whereas we defend the cause of the unfortunate consumers, whom they absolutely refuse to take into consideration. The protectionists compare the field of industry to a race track. But at the race track, the race is at once
means and end. The public takes no interest in the contest aside from the contest itself. When you spur your horses on with the single end of learning which is the fastest runner, I agree that you should equalize their weights. But if your
end were getting an important and urgent piece of news to the winning post, would it be consistent for you to put obstacles in the way of the horse that had the best chance of getting there first? Yet that is what you protectionists do with respect to industry. You forget its desired result, which is man’s well-being; by dint of begging the question, you disregard this result and even go so far as to sacrifice it.

A key to the economic and pro-freedom way of thinking is to never take your eye off the consumer.

 

Tuesday, November 26, 2024

Economics and Everyday Life, 2

"[E]conomic relations constitute a machinery by which men devote their energies to the immediate accomplishment of each other's purposes in order to secure the ultimate accomplishment of their own, irrespective of what those purposes of their own may be, and therefore irrespective of the egoistic or altruistic nature of the motives which dictate them and which stimulate efforts to accomplish them. And the things and doings with which economic investigation is concerned will therefore be found to include everything which enters into the circle of exchange—that is to say, everything with which men can supply each other, or which men can do for each other, in what we may call an impersonal capacity; or, in other words, the things a man can give to or do for another independently of any personal and individualised sympathy with him or with his motives or reasons."

—Philip H. Wicksteed, The Commonsense of Political Economy, 1910

Monday, November 25, 2024

Economics and Everyday Life

"[T]he general principles which regulate our conduct in business are identical with those which regulate our deliberations, our selections between alternatives, and our decisions, in all other branches of life. And this is why we not only may, but must, take our ordinary experiences as the starting point for approaching economic problems. We must regard industrial and commercial life, not as a separate and detached region of activity, but as an organic part of our whole personal and social life; and we shall find the clue to the conduct of men in their commercial relations, not in the first instance amongst those characteristics wherein our pursuit of industrial objects differs from our pursuit of pleasure or of learning, or our efforts for some political and social ideal, but rather amongst those underlying principles of conduct and selection wherein they all resemble each other; for only so can we find the organic place of industry in our conception of life as a whole."

—Philip H. Wicksteed, The Commonsense of Political Economy, 1910

Friday, November 22, 2024

TGIF: "You Didn't Build That"

Remember Barack Obama's profound 2012 campaign speech about success? Here's part of what he said:

There are a lot of wealthy, successful Americans who agree with me -- because they want to give something back. They know they didn’t -- look, if you’ve been successful, you didn’t get there on your own. You didn’t get there on your own. I’m always struck by people who think, well, it must be because I was just so smart. There are a lot of smart people out there. It must be because I worked harder than everybody else. Let me tell you something -- there are a whole bunch of hardworking people out there.

If you were successful, somebody along the line gave you some help. There was a great teacher somewhere in your life. Somebody helped to create this unbelievable American system that we have that allowed [!] you to thrive.  Somebody invested in roads and bridges. If you’ve got a business—you didn’t build that. Somebody else made that happen. The Internet didn’t get invented on its own. Government research created the Internet so that all the companies could make money off the Internet.

The point is, is that when we succeed, we succeed because of our individual initiative, but also because we do things together. There are some things, just like fighting fires, we don’t do on our own. I mean, imagine if everybody had their own fire service. That would be a hard way to organize fighting fires.

So we say to ourselves, ever since the founding of this country, you know what, there are some things we do better together.... We rise or fall together as one nation and as one people, and that’s the reason I’m running for President—because I still believe in that idea. You’re not on your own, we’re in this together.

Obama was no outlier. Plenty of people would be willing to give that speech today, maybe even Donald Trump.

Where to start? Obama said that he knows wealthy people who want to "give something back." Why? Presumably because of their wealth and success. That makes no sense. If these people made their wealth by producing attractive goods for consumers (which is how most wealthy people get wealthy), then what's to give back? We consumers did not give them money as a favor. We engaged in voluntary exchange. We gave up $X to get product Y because we prefer what we got to what we gave up. They benefitted and we benefitted. Double profit, double "thank you," as John Stossel says. That's how trade works when it's uncoerced. No debt; nothing to give back. End of.

Second, superstar entrepreneurs likely are smarter and more perceptive about the future state of the market than most other people. I doubt they go around bragging about it or minimizing the role of "good breaks." They surely know that things other than sheer intelligence figure into success. But let's not be unrealistically egalitarian about it. Some people are better suited to be entrepreneurs than others. Many of the outside factors that Obama named were also available to others. Why didn't those others succeed?

Next, what's this buncombe about all of us rising or falling together? When a business fails to satisfy us, it falls. Its owners, managers, and employees have to find other work. Its investors lose out. But the rest of us have not fallen. The failed businesses's material factors are now available to produce things we want. The discharged employees are now available to make other things we want. Where's the general failure? Obama spoke collectivist nonsense. Something does—or should—unite people, but it's not what Obama had in mind. They have a stake in a free society, that is, a society in which the government does not try to manage their lives and market relations.

The rest of the passage is Obama's elaboration of this thesis: "If you’ve been successful, you didn’t get there on your own." Was he so ignorant of the case for laissez faire that he thought this was news for defenders of the unmolested market economy? Was he having a laugh? Ludwig von Mises, one of the 20th century's premier champions of individual freedom considered calling his economic treatise "Social Cooperation." That is the second most common phrase in Human Action, right behind "division of labor," which Mises sometimes called the "social division of labor."

So Obama was tackling the scrawniest of strawmen. He was being a demagogue. No market advocate ever suggested that lucrative businesses were built in isolated shacks in rural Montana. Businesses were always described as embedded in the complex network we call the market economy.

I modestly suggest that Obama and every one of his ilk read I, Pencil. That's Leonard E. Read's 1958 essay explaining why no one person can make something as commonplace as a pencil. On the contrary, it takes incredibly complex worldwide cooperation, and it happens without a central authority. The price system, rooted in private property in the factors of production and in trade, directs the myriad self-interested activities that entrepreneurs, under no one's orders, combine to produce the pencil. No kidding. I. Pencil was written three years before Obama was born. Read, founder of the Foundation for Economic Education, had a different lesson in mind from Obama's ignorant message. The former president had a collectivist, interventionist message. Read's was an individualist, free-market message. Read for the win.

Obama named particular things, such as the internet, which got started or built under government auspices. But, as usual, he overlooks what is not seen. (Also see "I, Website.") Obama thinks that if the government does not do something, it does not get done. But if the government did not build roads, bridges, airports, ports, schools, and the internet, would those things never have come into being? That's beggars belief. We know it's not true. People privately built public infrastructure before the government did. It didn't happen "on its own." Profit-seeking individuals and their free associations made it happen.

Businesses that relied on the infrastructure paid for its services. "Take what you want, said God, and pay for it," the Spanish proverb says. That's the market; no need for coercion. Why the mystery? Obama ignored all of the amazing things that free and private enterprise has created over the centuries, not without any assistance, but without government assistance. If he knows better, he's a demagogue.

Here's how Ludwig von Mises addressed the issue in Human Action in 1949, long before Obama  was born (but the year I was born):

The interventionists and the socialists contend that all commodities are turned out by a social process of production. When this process comes to an end and its fruits ripen, a second social process, that of distribution of the yield, follows and allots a share to each. The characteristic feature of the capitalist order is that the shares allotted are unequal. Some people—the entrepreneurs, the capitalists, and the landowners—appropriate to themselves more than they should. Accordingly, the portions of other people are curtailed. Government should by rights expropriate the surplus of the privileged and distribute it among the underprivileged.

Now in the market economy this alleged dualism of two independent processes, that of production and that of distribution, does not exist. There is only one process going on. Goods are not first produced and then distributed. There is no such thing as an appropriation of portions out of a stock of ownerless goods. The products come into existence as somebody’s property. If one wants to distribute them, one must first confiscate them. It is certainly very easy for the governmental apparatus of compulsion and coercion to embark upon confiscation and expropriation. But this does not prove that a durable system of economic affairs can be built upon such confiscation and expropriation.

Before the interventionists dispense more advice, they might learn some economics.

 

Tuesday, November 19, 2024

Taking It for Granted

"Capitalism, says Marx, unthinkingly repeating the fables of the eulogists of the Middle Ages, has an inevitable tendency to impoverish the workers more and more. The truth is that capitalism has poured a horn of plenty upon the masses of wage earners who frequently did all they could to sabotage the adoption of those innovations which render their life more agreeable. How uneasy an American worker would be if he were forced to live in the style of a medieval lord and to miss the plumbing facilities and the other gadgets he simply takes for granted!" —Ludwig von Mises, Human Action

Monday, November 18, 2024

The Miracle of Mass Production

"The fact that my fellow man wants to acquire shoes as I do, does not make it harder for me to get shoes, but easier." —Ludwig von Mises, Human Action

Sunday, November 17, 2024

Shame on You, Socialists

American socialists not only pit workers against entrepreneurs; they also pit rich American workers against the poor workers of the rest of the world. Shame on you, socialists!

The Value of Selfishness

"The welfare school pretends not only to stand for the interests of the whole of society as against the selfish interests of profit-seeking business; it contends moreover that it takes into account the lasting secular interests of the nation as against the short-term concerns of speculators, promoters, and capitalists who are exclusively committed to profiteering and do not bother about the future of the whole of society. This second claim is, of course, irreconcilable with the emphasis laid by the school upon short-run policies as against long-run concerns. However, consistency is not one of the virtues of the welfare doctrinaires. Let us for the sake of argument disregard this contradiction in their statements and examine them without reference to their inconsistency.

"Saving, capital accumulation, and investment withhold the amount concerned from current consumption and dedicate it to the improvement of future conditions. The saver foregoes the increase in present satisfaction in order to improve his own well-being and that of his family in the more distant future. His intentions are certainly selfish in the popular connotation of the term. But the effects of his selfish conduct are beneficial to the lasting secular interests of the whole of society as well as of all its members. His conduct produces all those phenomena to which even the most bigoted welfare propagandist attributes the epithets economic improvement and progress....

"The welfare propagandist, it is true, raises two objections. First, that the individual’s motive is selfishness, while the government is imbued with good intentions. Let us admit for the sake of argument that individuals are devilish and rulers angelic. But what counts in life and reality is—in spite of what Kant said to the contrary—not good intentions, but accomplishments. What makes the existence and the evolution of society possible is precisely the fact that peaceful cooperation under the social division of labor in the long run best serves the selfish concerns of all individuals. The eminence of the market society is that its whole functioning and operation is the consummation of this principle."

—Ludwig von Mises, Human Action

Saturday, November 16, 2024

Mises on Equality and Inequality

"The liberal champions of equality under the law were fully aware of the fact that men are born unequal and that it is precisely their inequality that generates social cooperation and civilization. Equality under the law was in their opinion not designed to correct the inexorable facts of the universe and to make natural inequality disappear. It was, on the contrary, the device to secure for the whole of mankind the maximum of benefits it can derive from it. Henceforth no man-made institutions should prevent a man from attaining that station in which he can best serve his fellow citizens."

—Ludwig von Mises, Human Action

Friday, November 15, 2024

TGIF: Police-State Progressives

Progressives see themselves as, well, progressive. But they aren't. Even at their best, in opposing the national security state, they support massive government power in other realms of life. At heart they are social engineers. They seek a "moral equivalent of war," that is, regimentation without bloodshed. They are even anti-democratic when it suits them.

We can see all of this through the eyes of Ludwig von Mises. This is from his book Planned Chaos (1947; free audiobook here). Mises, of course, championed the unhampered market economy, or laissez-faire capitalism. He wrote:

In the market economy the consumers are supreme. Their buying and their abstention from buying ultimately determine what the entrepreneurs produce and in what quantity and quality. It determines directly the prices of the consumers' goods and indirectly the prices of all producers' goods, viz., labour and material factors of production. It determines the emergence of profits and losses and the formation of the rate of interest. It determines every individual's income. The focal point of the market economy is the market, i.e., the process of the formation of commodity prices, wage rates and interest rates and their derivatives, profits and losses. It makes all men in their capacity as producers responsible to the consumers. This dependence is direct with entrepreneurs, capitalists, farmers and professional men, and indirect with people working for salaries and wages. The market adjusts the efforts of all those engaged in supplying the needs of the consumers to the wishes of those for whom they produce, the consumers. It subjects production to consumption.

Thursday, November 14, 2024

The Worker as Free Person

"In the market economy the worker sells his services as other people sell their commodities. The employer is not the employee’s lord. He is simply the buyer of services which he must purchase at their market price. Of course, like every other buyer an employer too can take liberties. But if he resorts to arbitrariness in hiring or discharging workers, he must foot the bill. An employer or an employee entrusted with the management of a department of an enterprise is free to discriminate in hiring workers, to fire them arbitrarily, or to cut down their wages below the market rate. But in indulging in such arbitrary acts he jeopardizes the profitability of his enterprise or his department and thereby impairs his own income and his position in the economic system. In the market economy such whims bring their own punishment. The only real and effective protection of the wage earner in the market economy is provided by the play of the factors determining the formation of prices. The market makes the worker independent of arbitrary discretion on the part of the employer and his aides. The workers are subject only to the supremacy of the consumers as their employers are too. In determining, by buying or abstention from buying, the prices of products and the employment of factors of production, consumers assign to each kind of labor its market price.

"What makes the worker a free man is precisely the fact that the employer, under the pressure of the market’s price structure, considers labor a commodity, an instrument of earning profits. The employee is in the eyes of the employer merely a man who for a consideration in money helps him to make money. The employer pays for services rendered and the employee performs in order to earn wages. There is in this relation between employer and employee no question of favor or disfavor. The hired man does not owe the employer gratitude; he owes him a definite quantity of work of a definite kind and quality."

--Ludwig von Mises, Human Action

Wednesday, November 13, 2024

Labor as Commodity

For the individual actor, "as for everyone, other people’s labor as offered for sale on the market is nothing but a factor of production. Man deals with other people’s labor in the same way that he deals with all scarce material factors of production. He appraises it according to the principles he applies in the appraisal of all other goods. The height of wage rates is determined on the market in the same way in which the prices of all commodities are determined. In this sense we may say that labor is a commodity. The emotional associations which people, under the influence of Marxism, attach to this term do not matter. It suffices to observe incidentally that the employers deal with labor as they do with commodities because the conduct of the consumers forces them to proceed in this way."

--Ludwig von Mises, Human Action

Monday, November 11, 2024

Some Things Never Change

"The condition upon which God hath given liberty to man is eternal vigilance; which condition if he break, servitude is at once the consequence of his crime and the punishment of his guilt.”
--John Philpot Curran, Irish statesman, 1790

Friday, November 08, 2024

TGIF: That Was the Election that Was

One can be overjoyed by the repudiation of a candidate without being pleased with the opposing candidate's victory. This election is an occasion for that reaction. An American (or anyone actually) is perfectly justified in taking pleasure in Kamala Harris's humiliating defeat while anguishing over the intemperate Donald Trump's impressive win. As I like to say, every election has good and bad news: the losers lost but the winners won. That's where I am today if anyone cares to know.

I rejoice at the defeat of Harris and virtually all that she stands for, while also realizing that some of the grounds for that defeat are themselves to be repudiated. Most Trump voters seemed to have had "the economy" uppermost in mind, with immigration a distant second. That's sort of good news, except that most people think tariffs are a big solution for our economic woes. (In fact, there's no "economy." There are only cooperative interacting individuals deploying material factors and human effort to improve their conditions.)

Trump's defects have been widely discussed here and elsewhere. No need to rehearse them now. (As Yogi Berra said pre-internet, "You could look it up.")

One of Harris's problems was that while there was no there there, she was likely surrounded by the condescending woke set whom she would have wanted to please. This held the potential for outright violations of freedom and impediments to advancing prosperity. It may well have aggravated tensions between people of different skin tones and ethnicities—something no advocate of social cooperation through the market economy should take lightly. We must be wary of those who seek to undermine domestic peace, especially when the cause is not justice, but trivial natal characteristics (like where your parents were born). (For an account of the dangers of a Harris administration, see Gene Healy's "Fear and Loathing at the Ballot Box.")

Trump was called Hitler, a Nazi, and a fascist, which was not only ill-defined and absurd but malicious. The people who trafficked in such charges, including the top of the Democratic ticket, deserved to lose just for using such tactics. Warnings that he would establish a dictatorship were hollow and not really believed by many who issued the warnings. Remember that a partly Democratically controlled Congress reauthorized horrendous surveillance powers for this "worse than Hitler" figure during his first term. How are we to explain that? Politics, that's how.

We have to discount much of Trump's flamboyant rhetoric because we know that he loves to play to his core audience, which in turn loves to see the woke progressives sent into rage on MSNBC, CNN, etc. His core audience called on candidate Trump in 2016 to "lock her up," meaning his rival, Hillary Clinton. Did his Justice Department bring a case against her? No, it didn't. He didn't try to lock her up.

When Trump partisan Sean Hannity asked him during the latest campaign if he would abuse his power to retaliate against his enemies, he smiled and said he would, but only on day one. What would he do? "Seal the border" and "drill, baby, drill" for oil. When Hannity said, "That's not retribution," Trump ignored him and kept talking. That did not keep his opponents from "reporting" that he said he would be a dictator on day one and beyond and would punish his opponents. The Democrats' implicit message all season seemed to be this: "He's really not so bad, so we have to make up stuff."

I'm not defending his "seal the border" promise or his promise to round up and deport millions of people for lacking government permission papers. Those would be terribly unjust policies. Tragically, however, a president probably has decades-old congressionally delegated powers to do such things. So technically Trump wouldn't be acting like a dictator. The same is true for oil drilling. We don't know exactly what he means, but if he intends to free producers to bring more oil and gas to market, then yay! If he intends to direct an effort to create energy independence, then boo. We'll have to wait and see. The point is that any president would probably already have congressionally authorized powers to loosen restraints on oil producers. His promise does not imply dictatorship.

But let's consider the possibility further. Would there be no checks on his power if Trump tried to be a dictator? Would the military obey orders to arrest, say, Supreme Court justices or recalcitrant members of Congress? Would the courts support him? Unlikely. How would he enforce orders no one obeyed? He'll have no guns.

America still has a legacy of liberalism in the best sense, which includes deep-seated attitudes about government power, as well as an independent judiciary and a Constitution-bound military. This limits what even a dictatorial-minded president could get away with in America. In a sense, it really can't happen here. At least it's highly unlikely compared to other places without our traditions.

My old friend the historian Jeffrey Rogers Hummel, who has thought much about the role of ideology in society, used to say that if a Soviet ruler had magically appeared as the president of the United States, he could not have ruled in the Soviet style. Likewise, if a libertarian had magically become the head of the Soviet government, he could not have governed like Ron Paul would have. History and tradition—ideology—would have prevented it. The result is a sturdy, albeit not indestructible set of taboos.

Even Trump is probably not blind to what is unique about the American liberal legacy (including freedom of enterprise) and what makes for legitimacy. Ideas, not force, rule the world, Hummel says. "Ideas ultimately determine in which direction [people] wield their weapons or whether they wield them at all," he writes.

This does not mean we will be able to sleep soundly from Jan. 20, 2025, through 2028. Guarantees are not to be found in such things. But we need not run around like our hair is on fire. I question the claim that Trump will be a dangerous freer agent in his second term. As self-centered as Trump is, he will surely have an eye on the mid-terms; he won't want to lose the House or Senate in 2026. Moreover, he won't want to hamper J. D. Vance or another would-be successor for 2028. He won't be free to offend those who still are connected to America's pro-freedom legacy.

In foreign affairs, if Trump means to get and keep out of other people's conflicts, then good. But he gives us no reason for confidence. Look at his first term. Look at his unwavering support for Israel's violence against the Palestinians. (No defense of the brutal Hamas is hereby implied.) Look at his belligerence toward Iran. Look at his acceptance of the expansion of NATO. To state the obvious, Donald Trump is no Richard Cobden, even if we ignore the tariffs, which we cannot do.

So I'm not optimistic about foreign policy, though Harris would have been worse. (Did she push her boss to reinstate the nuclear deal with Iran that Trump canceled? We have no evidence of that.)

None of this is amenable to mathematical or scientific proof. How could it be? We're talking about the always-uncertain future and individuals who have free will. On this day, however, this is how I see it. It seems reasonable

Then again, what the hell do I know?

Thursday, November 07, 2024

Right Diagnosis, Wrong Prescription

The populist Sanders-left (which is actually broader because it includes Tucker Carlson and others called rightists) is partly correct and partly incorrect about what happened to the Democrats last Tuesday.

They say correctly that the Democrats failed because they have taken non-elites for granted, patronizing and subsidizing some (minorities, for example) and disparaging and penalizing others (regular bourgeois working Americans of both sexes and all skin tones and ethnicities). This is usually stated as "The Democrats have betrayed the working class."

This is good as far as it goes, but it goes not far enough. The elites have taken some Americans for granted. Meanwhile, a large swath of Americans, especially those between the coasts, have been treated like outhouse-using country bumpkins if not outright racists and patriarchists. Remember Obama's sneering reference to people who in troubled times seek refuge in their guns and bibles?

It was only a matter of time before an officer-seeker would voice the concerns of the disparaged. It happened in 2016 and again this week. Enough of those people struck back on Tuesday, benefitting Trump and humiliating Harris. People will take only so much abuse or condescension before shouting, "Cut it out!"

Where the Sandersnistas go wrong is in prescribing a warmed-up Marxism. Not full-out nationalization of the means of production, mind you, but heavy government interference with everyone's market relations: a minimum wage, rent control, price ceilings, usury laws, tariffs, product regulation, immigration barriers, etc. They think this is what the "working class" needs. (Ironically, government control of nominally private enterprise is an essential feature of fascism.)

But no, intervention is not the answer, though class bigotry blinds the Sandersnistas to that fact. The same could be said for the MAGA architects. These measures have long harmed people, especially the intended beneficiaries, and they will do so in the future. But you have to know something about economics to understand that. They don't.

The first thing the "working class" needs to do is reject the Marxian notion of an inherent class conflict between business and employees. The market economy—the profit-and-loss system void of government regulation and subsidy—is good for all because, as Ludwig Mises spent his life teaching, we all have a deep harmony of interest in freedom, social cooperation, and rising living standards. Surface disputes are insignificant compared to that deeper compatibility.

The industrious "class"—all contributors to the creation of wealth (which excludes politicians and bureaucrats)—should reject the "left" and the "right."

Wednesday, November 06, 2024

Saturday, November 02, 2024

The Dems Are What They Claim to Hate

As I said in 2016 (or was it 2015?), I despise Trump and I despise most of the people who despise Trump. I will never forgive the Democrats for making it necessary for me to defend him against their lies.

Friday, November 01, 2024

TGIF: Election Reflections

The history of the human race is one long story of attempts by certain persons and classes to obtain control of the power of the State, so as to win earthly gratifications at the expense of others.

--William Graham Sumner, 1883

For advocates of individual liberty, this has got to be the most depressing election in many years. (Well, at least since 2020, the most depressing election since 2016.) Full, true, laissez-faire liberalism is far from public discussion. Kamala Harris ("I'm smart and I care"), the mush-mouthed empty suit, and Donald Trump ("I'm Trump!"), the narcissistic, militantly nationalist demagogic windbag, both threaten what remains of Americans' liberty.

No one can confidently say which is the bigger threat. Their styles differ, but that cannot camouflage the danger each represents. This may be availability bias speaking, but I am not so sure. There has been no joy for liberalism this season.

The palpable lesson of nearly everything we see in politics is that freedom and prosperity are at risk when the government can do almost anything a majority or an influential minority wants—when the idea of constitutional constraint is treated as old-fashioned. It matters little whether those who get their hands on such power come from the "left" or the "right," ideologically incoherent terms signifying little but tribal membership.

Thursday, October 31, 2024

Hammers, Nails, and War

The old saying about the guy who only has a hammer and thus sees all problems as nails is a story about psychology. He's let the available tool warp his vision. 

The same goes for people who see war, or more generally the state, as the only real tool. It warps their vision. We need not ascribe bad motives, just bad judgment, to such people. They may not be blood-thirsty, psychopathic warmongers, as some people describe them.

'Nuff Said

Friday, October 25, 2024

TGIF: Happy Halloween, Traders!

It's the Halloween season, the perfect occasion to introduce your young children and grandchildren to the wonders of the market economy. After all, the market is a process in which individuals strive to improve their situations through trade—that is, lucrative peaceful cooperation—with others. (Today we'll ignore all the ways politicians and bureaucrats get in the way.)

As a result of their trick-or-treating, children will bring home a vast quantity and variety of candies. Of course, not all kids (or adults) like the same kind of treats. While that could bring disappointment for some children as they survey their haul, it also brings opportunities.

But before we get to the opportunities, let's note that each child, being an individual, prefers some kinds of candy to others. Every child could rank candies from most to least favorite (including those disliked entirely), with rankings subject to change. No two children's rankings would be identical.

Moreover, value can't be measured like size and weight. Valuation is subjective, internal; thus no unit of value exists. We can say, for example, that one child prefers a Butterfinger to a Twix and another prefers a Twix to a Butterfinger, but we can't measure any of this. Money prices are not measurements, but exchange ratios. Someone prefers, say, a Mars bar to anything else he could spend his $1.99 on at a given moment. We're talking ordinal numbers, grading, here (1st, 2nd, 3rd), not the cardinal numbers required for measurement (1, 2, 3).

Given the randomness of trick-or-treat candy distribution, It's unlikely that any given child's bag will contain only his or her top-ranked candies. He or she may wish the bag had more Almond Joys and fewer Kit Kats, or vice versa. What's to be done?

People long ago discovered the answer: trade. Even kids who have never heard the word economics will quickly, if implicitly, comprehend the idea of gains from trade. Parents will not have to teach this. Even a fairly young child will quickly see opportunities for mutually beneficial exchange. I wouldn't call this a "propensity to truck, barter, and exchange," as Adam Smith did. Rather, like Carl Menger, I think the possibility of gains from trade is so obvious that nearly everyone sees it unassisted.

That doesn't mean parents have no role in the teaching moment that Halloween presents. On the contrary, they can supply simple concepts even to young children, making the implicit explicit. That knowledge will serve children well as they grow into adults because free exchange is pervasive in modern life.

Imagine two children, a sister and a brother. Let's call them Cruz, a 7-year-old girl, and Cass, a 5-year-old boy—by sheer coincidence, those are my grandchildren's names and ages. Full of excitement, they've just brought their candy bags home after a hard night of trick-or-treating. They empty their bags to reveal an impressive variety of sweets. Their eyes shine with delight, but as they look over their inventories, they each see some kinds they like "less" than other kinds. Chances are their preferences differ somewhat.

They see opportunities to trade. Let's say that Cruz has a Hershey's without almonds and Cass has a Hershey's with almonds. Let's also say that Cruz loves almonds, while Cass dislikes them. Being the alert, entrepreneurial kids they are, they realize they would each be better off, in his or her own opinion, if they traded. A simple change of possession and—voila!—they have climbed higher on their personal candy value scales. The number of candy bars did not change, only the ownership. It's a miracle!

That's the simplest example; things could get more complicated. Cass might be willing to trade two Hershey's with almonds for one without or any other arrangement that strikes his and Cruz's fancies. It's up to them. It depends on their values and their candy stocks.

They will realize that when they trade, they each are happy to give up something to get something else because they prefer it to the original something. In their views, the exchange looks worthwhile or they would not trade. Each makes a psychic profit. It's win-win! That's how trade works. (Alas, some early economists labored under the misconception that when people trade, they exchange equal, not unequal, values.)

True, after the trade occurs, one or both might feel regret. We all know that feeling. The world is uncertain, and our knowledge is always incomplete. When we say trade is mutually beneficial or it would not have occurred, we refer to the moment the trade is made. Error is always possible. Hopefully, learning follows.

Parents who want to take the lesson further could point out that what the kids are doing is engaging in barter, candy for candy, in contrast to what we do at a shop, where we trade money for goods. Checks, plastic cards, and apps are other, indirect ways to use money. We use money because barter is inconvenient. It requires a "double coincidence of wants." Two people hoping to trade must each want what the other is willing to trade. If they don't, they're out of luck. Thankfully, society found a way around barter inconvenience long ago:  money, a generally accepted medium of exchange, that is, a thing useful in its own right that everyone is willing to accept in trade, intending to trade it on, because everyone else is willing to accept it too. Kids can't learn about money too early.

When our children and grandchildren grow up, they will spend a good deal of time in the marketplace peacefully and beneficially cooperating, largely with strangers. How many understand that the division of labor and trade made civilization what it is and broadened circles of trust to encompass the entire world? Ludwig von Mises wrote in Human Action:

The fundamental facts that brought about cooperation, society, and civilization and transformed the animal man into a human being are the facts that work performed under the division of labor is more productive than isolated work and that man’s reason is capable of recognizing this truth. But for these facts men would have forever remained deadly foes of one another, irreconcilable rivals in their endeavors to secure a portion of the scarce supply of means of sustenance provided by nature.... No sympathy could possibly develop under such a state of affairs.

Our kids can make a good start in life by learning about trade this Halloween.

Friday, October 18, 2024

TGIF: Socialism Is War by Other Means

Readers may have wondered about a quote I used from Ludwig von Mises recently. In his book Liberalism Mises distinguished the (classical) liberal case against war from what he called the "humanitarian" case against war. To understand Mises, let's examine a "humanitarian" on the war question: philosopher, psychologist, and eugenicist William James (1842-1910). Is it relevant to the largely illiberal antiwar movement today? Let's see.

Whether Mises was thinking of James when the great economist wrote the "peace" section of Liberalism (1926), I cannot say. He may well have. James had given a lecture titled "The Moral Equivalent of War," which appeared in his book Memories and Studies (1911). It's an instructive lecture, and antiwar thinkers and activists should read it. James said:

The war against war is going to be no holiday excursion or camping party. The military feelings are too deeply grounded to abdicate their place among our ideals until better substitutes are offered than the glory and shame that come to nations as well as to individuals from the ups and downs of politics and the vicissitudes of trade. There is something highly paradoxical in the modern man's relation to war.

James believed that while no American would wish for another "war for our Union" (that is, war of secession), neither would anyone vote to have it "expunged from history, and the record of a peaceful transition to the present time substituted for that of its marches and battles." In other words, James said, modern Americans have a love-hate relationship with war. War's blood, death, and destruction were not enough to put them off its inherent bravery, heroism,  and discipline—virtues that men have celebrated for millennia. The war ethic is hardwired into us, James thought.

The question James raised was how society could have the glory without the gore.

Thursday, October 17, 2024

Blaming Freedom

Freedom is nearly always blamed for the bad consequences of unfreedom, that is, of government intervention. Take immigration.

We hear these days that migrant gangs are killing, terrorizing, and stealing from Americans. Some immigrants without government papers have definitely committed heinous crimes. Opponents of immigration say that migrants join violent migrant gangs to pay off debts incurred in the process of traveling to the United States. If that's true, we can see that it's not freedom that leads to crime, but rather the black market. Black markets by definition are products of unfreedom, that is, of government prohibition of peaceful behavior. Freedom is not the culprit.

Because legal migration is next to impossible, desperately poor and oppressed people pay thousands of dollars to coyotes to get them from Latin America to the United States. If migrants can't repay the money, they might be forced to work off their debts by joining a migrant gang. Their creditors are likely nasty people because that's what prohibition does. It doesn't make an activity disappear; it simply turns the activity over to organized crime. Think of U.S. alcohol prohibition in the 1920s.

Just as repealing drug prohibition would break the backs of the drug cartels, repealing immigration prohibition would break the backs of the coyote and migrant gangs. Under legal immigration, people would apply at U.S. consulates, gain approval if they weren't violent criminals, buy their plane tickets for a few hundred dollars, and come to America. End of.

Pretending that free immigration causes crime is like thinking that Al Capone was a free-market entrepreneur.

Saturday, October 12, 2024

The Soul of a Socialist

 From the pen of H. G. Wells (1908), socialist:

War is a collective concern; to turn one’s back upon it, to refuse to consider it as a possibility, is to leave it entirely to those who are least prepared to deal with it in a broad spirit. 

In many ways war is the most socialistic of all forces. In many ways military organization is the most peaceful of activities. When the contemporary man steps from the street, of clamorous insincere advertisement, push, adulteration, underselling and intermittent employment into the barrack-yard, he steps on to a higher social plane, into an atmosphere of service and cooperation and of infinitely more honorable emulations. Here at least men are not flung out of employment to degenerate because there is no immediate work for them to do. They are fed and drilled and trained for better services. Here at least a man is supposed to win promotion by self forgetfulness and not by self-seeking. And beside the feeble and irregular endowment of research by commercialism, its little shortsighted snatches at profit by innovation and scientific economy, see how remarkable is the steady and rapid development of method and appliances in naval and military affairs! Nothing is more striking than to compare the progress of civil conveniences which has been left almost entirely to the trader, to the progress in military apparatus during the last few decades. The house-appliances of to-day for example, are little better than they were fifty years ago. A house of to-day is still almost as ill-ventilated, badly heated by wasteful fires, clumsily arranged and furnished as the house of 1858. Houses a couple of hundred years old are still satisfactory places of residence, so little have our standards risen. But the rifle or battleship of fifty years ago was beyond all comparison inferior to those we possess; in power, in speed, in convenience alike. No one has a use now for such superannuated things.

Friday, October 11, 2024

TGIF: Full versus Shrunken Liberalism

Language, like the old common law and other customs, is a decentralized, undesigned, spontaneous institution. It serves humanity well. Nothing is perfect, of course, but no alternative—if one were conceivable—could hold a candle to it.

One of the downsides is that people may change how they use handy expressions; more wordy phrases may be needed to replace a "corrupted" one. Here's one: classical liberal. Liberal, of course, originally related to individual liberty and its conditions and consequences: private property, constraints on government power, and free markets. It still means something like this outside of America. (A few pioneering liberals, such as Gustave de Molinari, thought the free market could produce security better than the state could.)

Then "progressives" hijacked the word liberal in America and England. Perhaps they didn't want to be associated with socialism. Now it meant advocating the welfare state and government intervention in the market for the sake of so-called "social justice." Private property was pushed to the back burner. The commitment to free speech and other civil liberties continued, but "modern liberalism" had little else in common with original liberalism even in the matter of war and peace.

Because of this change, the qualifier classical became necessary to distinguish original liberals from the welfare/warfare-state, or mixed-economy, advocates. Later, classical liberals started using libertarian to ensure no one was confused. That word has the same root as liberty, and even though socialists of various stripes had used it, the word has nothing to do intrinsically with socialism, that is, the abolition of private property in the means of production. Since socialism must extinguish liberty, the word libertarian is supremely inappropriate for that philosophy.

Like free people and free markets, language never stands still. Lately, classical liberalism has come to mean not advocacy of individual liberty across the board; rather, it signifies a "modern liberal" (an opponent of laissez faire) who continues to believe in free speech. Today we have the spectacle of nonclassical classical liberals. Go figure.

Why did this happen? It seems this came about because in this century, many welfare-state liberals, Democrats for the most part, gave up on free speech. Their former heroes, such as Supreme Court Justices Hugo Black and William O. Douglas, stopped being heroes. Just recently Barack Obama, John Kerry, Hillary Clinton, and Democratic VP candidate Tim Walz have unambiguously opposed free speech and First Amendment protection on the internet and social media. Kerry summed up his side's case well: because all sorts of views and information are easy to come by these days, "it's really hard to govern today." Poor politicians. Meanwhile, Clinton, who favors repealing Section 230—which exempts social media companies from liability for what users post—says that if those companies do not monitor content as the government wishes, "We lose total control." Control of what? Us, you and me. Obama says government oversight is required, and Walz compared freedom of expression to shouting fire in a crowded theater. First Amendment? What's that? Pathetic, all of them.

These alleged liberals were delighted to see the government lay its heavy hand on social media to suppress information they did not like about COVID-19, Hunter Biden's laptop, and other matters. In some quarters, opposition to free speech combined with a rising interest in an anti-Western value system ("woke-ness") and cultural Marxism left over from the 1960s. Criticism of the Enlightenment grew more common.

Fortunately, this was too much for some "modern liberals." So those who remained committed to reason and free speech picked up the label classical liberal to distinguish themselves from their former colleagues.

The new classical liberals, of course, are not original classical liberals. They are modern welfare-state interventionist liberals, not advocates of individual liberty across the board, including the free market. I've heard some of these thinkers, whom I admire and have learned from, insist that they are still on the "left" and so are not "economic liberals." (I would not put original liberalism on the left-right spectrum, which is incoherent.)

Hence, I suggest we distinguish full liberalism from shrunken liberalism.

Shrunken liberalism espouses free speech, free press, abortion rights, and other civil liberties —but that is pretty much it. What's missing? Any direct reference to so-called economic liberty!

As I've explained before, I don't like the term economic liberty because full, original liberalism refused to carve the individual into personal and economic spheres. The a person is an integrated whole. Each pursues a variety of chosen ends, some involving money and some not, and adapts means best suited to his objectives. Economics is necessary for analyzing those pursuits and the social implications, but the ends are neither economic nor non-economic. They simply are personal ends. The marketplace for goods and services is a marketplace of ideas. The price system, which communicates information to us all, should be protected by the First Amendment.

That is why full liberals proudly did and do champion full-spectrum freedom: civil liberties, the free market, and peace, with its complementary opposition to imperialism and what Jefferson called "entangling alliances." It's as important today as it was in the time of Richard Cobden, John Bright, Lord Acton, Herbert Spencer, William Graham Sumner, and Ludwig von Mises.

It was Sumner who answered the charge of isolationism leveled against the opponents of the empire-building during the Spanish-American War (a charge made today against noninterventionists) with this:

When the others are all over ears in trouble, who would not be isolated in freedom from care? When the others are crushed under the burden of militarism, who would not be isolated in peace and industry? When the others are all struggling under debt and taxes, who would not be isolated in the enjoyment of his own earnings for the benefit of his own family? When the rest are all in a quiver of anxiety, lest at a day's notice they may be involved in a social cataclysm, who would not be isolated out of reach of the disaster? What we are doing is that we are abandoning this blessed isolation to run after a share in the trouble.

in his book 1927 book, Liberalism, laissez-faire advocate and intellectual destroyer of socialism Mises declared:

The liberal critique of the argument in favor of war is fundamentally different from that of the humanitarians [who sought a bloodless "moral equivalent of war"]. It starts from the premise that not war, but peace, is the father of all things. What alone enables mankind to advance and distinguishes man from the animals is social cooperation. It is labor alone that is productive: it creates wealth and therewith lays the outward foundations for the inward flowering of man. War only destroys; it cannot create. War, carnage, destruction, and devastation we have in common with the predatory beasts of the jungle; constructive labor is our distinctively human characteristic. The liberal abhors war, not, like the humanitarian, in spite of the fact that it has beneficial consequences, but because it has only harmful ones.

The list of full-liberal positions is not random. As Mises pointed out, war is antithetical to individual freedom, private property, the division of labor, and global free exchange, Altogether this constitutes social cooperation.

So we must point this out to the well-meaning shrunken liberals. Bravo on your continued commitment to free speech, other civil liberties, and reason! But don't stop there. Without full liberalism, we aren't fully free.