Power & Market
Remembering Brutus on the Ides of March
Today marks the anniversary of a fateful day in the history of the Western world. On March 15, 44 BC, a group of Roman senators assassinated Gaius Julius Caesar. Caesar, dictator for lifetime, was seen by these senators, many of whom were personally indebted to him, as a tyrant and a threat to Roman liberty. His death was supposed to restore the republic. It is well known that the assassination of Caesar succeeded, but the republic fell into a civil war and ultimately became a monarchy.
The revolting senators thought the public to be on their side in the battle against tyranny, but the public turned against them, driving them out of the city. For a long time, these men were considered traitors. The quest for liberty may be a horrible struggle where its proponents face defeat and defamation for centuries, not knowing their reputation may be restored only long after their death. Nothing illustrates this better than the fate of the driving force behind the revolt against Caesar: Marcus Iunius Brutus. It was Brutus, the classic republican, who argued against the assassination of Marcus Antonius (Mark Antony), Caesar’s general. While the others viewed Antonius as a threat, to Brutus only Caesar was the tyrant and only his death was just. Yet Brutus was condemned based on the senate-backed lex pedia, persecuted, and ultimately committed suicide after losing the Battle of Philippi against Octavian and Antonius.
The fall of the republic shows that a people can lose its liberty by voluntarily submitting themselves to tyranny. It does not need a coup d’etat to suppress freedom. The question has recently been asked in an article by Ethan Yang for the American Institute of Economic Research: do we still have the will to continue as a free society? The citizens of the Western world have submitted themselves under the yoke of the lockdowns. The need for the feeling of security has certainly caused a great many citizens to abandon the idea of liberty. The ostracism of people presenting alternative views like Dr. Sunetra Gupta is the equivalent to the Roman proscription against Caesar’s assassins.
For centuries, Brutus was considered a traitor, on the same level as Judas—Dante placed the two in the inner circle of hell in his Divine Comedy. But when people rediscovered their striving for liberty, Brutus was elevated from hell. Michelangelo’s bust, depicting Brutus with proud posture and a decisive gaze, clearly expresses the republican resentment of tyranny. Scholars argue about Brutus role in Shakespeare’s Tragedy of Julius Caesar, but it is clear that he is not the scumbag traitor he has been before, and his portrayal is likely in opposition to Elisabethan absolutism. The example of Brutus shows that not abandoning the principle of liberty, despite facing present setbacks, might ultimately prove to keep the idea of liberty alive.
But there is something else Brutus shows us: that liberty is a value. It is not simply something that comes with some poorly defined “progress”, and nothing that, as unfortunately so many of us do today, can be taken for granted. We cannot assume it to simply return when the pandemic is over, because ultimately, the decision when it is over rests on us. The importance of liberty as a value means that it is something that motivates action. We have taken it for granted, we have placed many values before liberty, hence we are losing liberty. In a time where the republic was on the verge of falling to a despot, where the people have lost the value of liberty, Brutus had to abandon his ideals of pietas and amicitias for libertas and still lost the battle. But if we can revive the ideal of liberty in our fellow humans again, if we can encourage action based on this value and the revocation of consent to the modern despotism, no Brutus needs to make a sacrifice which is appreciated only after centuries.
I value liberty. I believe it is the task of those who do so to propagate liberty, and to keep in mind that, even if we might fail in the present, we might succeed later. This is why, in times where political statements can lead to ostracism and where the government tramples on our liberty, I keep a picture of Brutus at my desk.
Reparations and the Black-White Achievement Gap
Many politicians and activists are now insisting that modern-day African Americans deserve reparations for the enslavement of black people in America prior to the Thirteenth Amendment. A prominent justification for reparations is the racial income gap, and activists think reparations will put blacks on equal footing with white Americans.
This, however, is likely to prove to be an exercise in futility because it will not solve the problems afflicting blacks that stem from culture or fatherlessness.
Moreover, a major reason for the racial income gap is the achievement gap and the latter is a function of the competence gap.
The competence gap is not unique to African Americans, and it does not necessarily affect groups along ethnic lines. Appalachian whites, for example, has long suffered higher levels of poverty for similar reasons.
Nonetheless, African Americans as a group are certainly affected by a competence gap. Research has documented the academic progress of African Americans, and although they are making gains, on average they are still less educated than white Americans. If black males have the lowest graduation rate in the country, then how can we expect their earnings to be on par with white men?
Economist Roland Fryer has marshaled data proving that the racial income gap is primarily explained by the achievement gap and not discrimination. Earlier studies have also found that academic achievement among teenagers is responsible for variations in the racial income gap. Furthermore, Derek Neal in "Why Has Black-White Skill Convergence Stoppped" suggests that the black-white skill gap can be attributed to family patterns that deter investment in human capital. As he notes: “When parents live apart, an agency problem arises. The noncustodial parent cannot be sure that transfers intended for expenditures on children are spent entirely on the child. This monitoring problem acts as a tax on investments in children…In sum, black-white differences in norms concerning marriage may create differences in the mapping between parental human capital and investments in children that could support persistence black-white skill differences among adults across generations.”
Another contributor to the racial income gap is the reluctance of blacks to pursue majors that will result in them earning lucrative salaries. Maya Beasley in her fascinating book Opting Out: Losing the Potential of America’s Young Black Elite argues that black students exhibit a greater preference for social activism and as a result are overwhelmingly represented in socially useful, but low-paying professions. Moreover, in an interview published by Inside Higher Ed, Beasley instructs black students to form relationships with people outside of black social groups: “While black students may derive substantial value from these networks, there is also a considerable downside to their separation from the wider campus community.”
According to Beasley’s report, some black students posit that the fear of racism precluded them from socializing with white networks. Yet such assumptions are increasingly implausible as studies show that since racism is declining in America while tolerance for racist rhetoric is diminishing. However, racism is not an insurmountable obstacle for people who want to succeed. Black men like Robert Church and William Scarborough managed to excel despite the very real venom of racism in an earlier era. So, it is becoming increasingly difficult for black Americans living in a now-less-hostile environment to use racism as an excuse for refusing to pursue predominantly white fields or tapping into non-black networks.
If improving the plight of African Americans is the aim of activists and the government, then they must hold them to higher standards. Lowering quality in the name of anti-racism will only succeed in making African Americans uncompetitive in the marketspace. Placing the blame for a economic failures squarely on racism is patronizing and rests on the assumption that blacks are incapable of helping themselves.
When commenting, please post a concise, civil, and informative comment. Full comment policy here
Inflation: The Art of Moving the Goal Posts
There are two types of people who support the “inflation is low” narrative. The first type gets paid to push an agenda. The second type do not understand the Consumer Price Index (CPI) calculation. The methods behind the CPI will leave you with disdain for government intervention and a yearning for the free market.
On Wednesday the Bureau of Labor Statistics (BLS) released its monthly inflation data, a reading of 1.7% unadjusted CPI over the last 12 months. The importance of this data cannot be understated. Controlling price inflation is of paramount importance to Central Bankers. However, what if this economic data, upon which society relies so heavily, is completely false?
Starting with the CPI overview:
The Consumer Price Index (CPI) is a measure of the average change over time in the prices paid by urban consumers for a representative basket of consumer goods and services. The CPI measures inflation as experienced by consumers in their day-to-day living expenses.
Ambitious. Yet given the sheer amount of goods and services, customers, and infinite reasons for price changes, some might say such an idea is impossible to adequately measure, let alone useful to plan an entire economy.
Nonetheless, per the March 2021 release of February’s data, it begins when:
Prices are collected each month in 75 urban areas across the country from about 6,000 housing units and approximately 22,000 retail establishments… Prices of most goods and services are obtained by personal visits or telephone calls by the Bureau’s trained representatives.
Of course, it’s not enough for the BLS’s 2,500+ employees to simply collect prices of random goods and services across the nation. The data must be compiled in some way:
In calculating the index, price changes for the various items in each location are aggregated using weights, which represent their importance in the spending of the appropriate population group.
Perhaps the most overlooked, or little understood, input is the “weights” the experts assign to each item. It is here where the massaging of data has no limits.
Reviewing Relative Importance of the data dissolves any notion of credibility in the calculation:
The total weights add up to 100 (think 100%). Last reporting period, Food made up 14.107 whereas Energy was just 6.349. And yes, each month the “importance” of each item changes.
Relative importance is nothing more than a plug. If Food was 12 and energy 8, no one could argue this was more or less accurate than, say, 14 and 6. Yet such a change would have a momentous effect on inflation results. Since it’s impossible to credibly quantify the level of importance of a good in even one person’s life, it’s absurd this is done for the entire country.
Consider the relative importance of the following:
- Rent of primary residence – 7.836
- College tuition and fees – 1.559
- Health insurance – 1.202
- Cable and satellite television service – 1.182
- Medical drugs – 1.136
To believe college tuition, one of the largest expenses for millions of Americans, is slightly more important than cable tv is a strong indicator to the impossibility of the data.
The highly suspect CPI calculation is not so much a “conspiracy theory,” as it’s simply there are too many people depending on the low inflation narrative to stay afloat. The Fed, pension plans, unions, actuarial work, treasuries, etc. all rely on the low inflation narrative to avoid the negative consequences of our reality, including bankruptcy, or in the Fed’s case, the embarrassment of having to admit mistakes.
It becomes both freeing and unfathomable, that with just a few adjustments to a computer program, the “relative importance” of items, or the basket of goods themselves change. Understanding the calculation method shows the illegitimacy of the CPI. Its purpose is to mask the truth about the world. Life has never been more unaffordable for the masses, while world debt levels are at all time highs. We can solve the mystery by saying something most know anecdotally but are too afraid to admit as it conflicts with the data: The cost of living is terribly high and is rising at alarming rates. But “inflation is low,” only because our central planners push their narrative, and by extension, their power.
When commenting, please post a concise, civil, and informative comment. Full comment policy here
Is Accidentally Spreading a Disease the Same Thing as "Aggression"?
In my latest Mises Wire article, I argued why I believe the State—or, for that matter, the collectivity—has no right to coerce individuals into taking vaccines. However, let’s assume someone retorted as follows: “Ok, I agree the State has no right to impose vaccinations upon citizens; that said, if one person (say, A) does infect another one (say, B), then the former has aggressed against the latter—and therefore needs to compensate for the damage done. Hence, vaccination (or mask wearing, etc.) is to be considered as a legitimate preemptive measure taken upfront by the State so as to avoid aggression”. Then, how could my Rothbardian ethical stand be defended?
The fact is that, as I will briefly argue, such a counterargument can be easily proven untenable, because it misconstrues the Rothbardian definition of “aggression”—which, incidentally, seems to me the only sensible one.
So, how do we define “aggression”? An aggression occurs when A imposes his will over the legitimately acquired property of B, thus depriving B of his right to enjoy his property to whatever extent he deems appropriate.1 Or, put it differently, “an aggressor interposes violence to thwart the natural course of a man’s freely adopted ideas and values, and to thwart his actions based upon such values.”2
Now, let’s consider some practical examples of infections. First, let’s consider, e.g., venereal diseases. Would we contend that, if A and B agree to have an unprotected sexual intercourse, and A carries (unwittingly) a venereal pathogen and infects B, then A aggressed against B? Of course, we would not—at least, if we accept the definition of “aggression” I provided. In fact, A did neither deprive B of the possibility of having sex the way the latter deemed fit, nor employed violence to thwart B’s freely adopted choice of having unprotected sex: as a matter of fact, both A and B voluntarily agreed not to take precautionary measures. Thus, B employed his property (his body) how he freely chose to, accepting the risks (getting venereal diseases) involved in the course of action (unprotected sex) he freely engaged in.
Second example: fungal infection of the skin. Let’s assume A and B go to the same gym, and A (again, unwittingly) carries a fungal pathogen. Let’s assume, moreover, that the gym owner does not mandate wearing flipflop in the changing room. Then, if both A and B walked barefoot in the gym’s changing room, and B got infected by the fungal pathogen carried by A, could we assert that A aggressed against B? Of course, again, we could not, because B freely chose to walk barefoot and accepted the risk of getting a fungal skin infection.
In both cases, even though A’s behavior did—to some extent—cause, at least indirectly, a damage to B, we cannot speak of “aggression”—because B was never coerced into doing anything he did not want to. In other words, such a scenario is no different from A and B freely signing a contract regulating the employment of their properties (their bodies) and/or the physical goods they freely and legitimately rented (or bought) from a third party (the gym’s premises).
So, if we accept this kind of argument, why should things be different with covid, vaccines, masks, etc.? If A and B enter a restaurant whose owner does not mandate mask wearing, and B gets covid from A, why should we accuse A of having aggressed against B? They both freely signed a contract with the restaurant owner, and neither of them was hampered in his right to freely enjoy—to the extent he deemed fit—his property in his body and/or physical goods.
Both A and B chose where to be (in the restaurant) and their course of action (relax themselves while eating and drinking something), and freely accepted the risk involved in the consumption of the goods and services they bought from the restaurant owner. They both valued the “expected” (i.e., potential) uneasiness of getting infected less inconvenient than the trouble of wearing masks at (or getting vaccinated before entering) the restaurant.
Now, one possible counterargument against my stand could be the following: “Ok, you claim that aggression cannot occur when people voluntarily engage in behaviors involving some extent of risk. So, let’s assume B accepts walking in a dangerous neighborhood; then, if he gets robbed and/or battered by A, your argument would compel you to maintain that A did in fact not aggress against B, because B freely accepted the risk involved in walking in a dangerous neighborhood. But then, wouldn’t the very concept of aggression become (in practice) useless and unworkable?”
However, such a counterargument is obviously a fallacious one. Indeed, whereas any case of infection implies accepting some kind of (direct or indirect) contact with other people, this is absolutely not the case when B walks on the street. In fact, when B walks on the street—assuming we live in “Rothbardian-land”, with privately owned streets—he is renting some “range of motion” from the street owner. But still, B moving his body on that street does not imply (unless explicitly mentioned in the contract) that he also accepts the risk of being battered or robbed. In other words, whereas it is perfectly conceivable for B to walk on the street expecting no physical contact with A, it would—on the contrary—make no sense for B to enter the restaurant (or walk barefoot on the gym floor) without contemplating the possibility of getting infected by A.
To stress this point further, consider the difference between battery and a boxing match. In the former, if A batters B, then A has deprived B of his right to the full enjoyment of his body. In the latter, instead, A and B freely sign a contract agreeing on certain rules for the boxing match: they both are enjoying their properties (their bodies) the way the deem fit—e.g., testing their physical prowess. In fact, on the contrary, it should definitively be considered an instance of aggression if one or more third parties—e.g., the State—prohibited A and B from having their boxing match, thus employing coercion to thwart the natural course of their freely adopted choices.
Lastly, we ought also to consider that, in practice, it is impossible to tell who does actually infect whom. If (say) thirty people enter a restaurant and (say) five among them are carrying a respiratory disease, and then—say, a week later—ten more people develop the same disease, how could we know which one among the initial five infected people did infect the other ten? Moreover, if one person visits more than one place, encounters more than one infected person, and then gets infected, how could we ascertain where did he get the infection? And who did infect him?
The argument warranting State-mandated vaccination (or mask wearing, etc.) in the name of the Non-Aggression Principle is evidently untenable. Even if we set aside practical considerations, there can occur, in principle, no aggression when human beings freely engage in purposive behavior—and this holds true for activities involving infection risk as well.
When commenting, please post a concise, civil, and informative comment. Full comment policy here
Booms Don't Repeat, but Do Rhyme
Back in the wild west days of the housing boom, say 2004-2005, there was a mortgage loan officer who used to pitch an idea to us he called wealthbuilder. He would trot out a spreadsheet and plug in a person’s mortgage amount, and assume a variable rate loan with the low teaser rates that were being marketed at the time.
He then would subtract that minimum payment by the then going rate for a conventional 30-year fully amortizing loan payment. What to do with the monthly savings? Invest it in the stock market that was then roaring. The mortgage man would then assume that stocks appreciate 10 percent a year. At the end of the spreadsheet, voilà, you would have built lots of wealth.
Don’t worry about the debt, he’d claim, pay as little toward principle as possible, because, first of all, houses never fall in value and the stock market always goes up. In hindsight, that sounds crazy, but many financial pros were pitching the same idea. Chapter 5 of my book Walk Away is entitled, “Building Wealth by Never Paying Off Your Mortgage” where I mention numerous books and strategies published during that boom urging home owners to pay as little as possible towards their homes.
For instance, “The authors of Untapped Riches: Never Pay Off Your Mortgage— and Other Surprising Secrets for Building Wealth, Susan and Anthony Cutaia with Robert Slater claimed in their book that the fixed rate mortgage was the worst mortgage in history.”
“KEEP YOUR MONEY OUT OF THE BANK’S HANDS,” was the wealth-building strategy #3 from the husband and wife team. “NEVER PAY OFF YOUR MORTGAGE—NEVER!”
From the Journal of Financial Planning, September 2004, came this nugget, “The popular press, following conventional wisdom, frequently advises that eliminating mortgage debt is a desirable goal. We show that this advice is often wrong . . . mortgage debt is valuable to many individuals.”
Ric Edelman, listed as one of the top 100 financial advisors in Barron’s from 2006-2010 advised “Never own your home outright. Instead, get a big 30-year mortgage, and never pay it off (assuming you can afford to make the payments on the mortgage).”
Again, the assumption was home values never fall and stock values always rise.
What’s the use of this walk down bad memory lane? MicroStrategy’s Michael Saylor appeared with Dr. Saifedean Ammous on The Bitcoin Standard Podcast recently and essentially made the same case for Bitcoin hodlrs.
Speaking to corporate financial officers, Saylor said eventually no one will ever sell their Bitcoins, because it would be irrational to do so. Bitcoin will continue to appreciate while any U.S. dollar debt incurred will be depreciated away by the Fed’s money printing.
Saylor sees Bitcoin becoming the equivalent of Apple stock, the S & P 500, or 30-year treasury bonds, all stores of wealth. If cash is needed, borrow against your Bitcoin. He offered no instruction on where to find such a loan. But, it’s coming, he says.
Important to his thesis is that Bitcoin will double in value every couple years and that the top-shelf cryptocurrency brand will never see $10,000, $20,000, $30,000 or even $40,000 ever again. Meanwhile, the U.S. dollar is headed for the trash bin.
In one of Saylor’s “Bitcoin Corporate Strategy” podcasts he illustrates his point with a story about an Argentinian farmer converting all assets and cash flows to U.S. dollars, while borrowing in pesos. After all, the peso, in his example, goes from 1 to 1 with the dollar to 80 to 1.
It all sounds good on paper.
But, sometimes, reality bites.
Ex-Federal Reserve Chairman and current Treasury Secretary Janet Yellen is no fan, saying, “To the extent it is used I fear it’s often for illicit finance. It’s an extremely inefficient way of conducting transactions, and the amount of energy that’s consumed in processing those transactions is staggering.”
Be that as it may, traders Moritz Seibert and Jason Shapiro agree “clearly, the risk of not owning Bitcoin is higher and greater than the risk of owning Bitcoin.”
They said own, not leverage.
When commenting, please post a concise, civil, and informative comment. Full comment policy here
The Bank of Japan: An Economic Cautionary Tale
The dealings of the Bank of Japan (BOJ), creating a stranglehold on the Japanese market, reads like a cautionary tale for economists. The bank recently recorded a $130 billion USD profit! On the surface it sounds incredible. Yet, despite this newfound wealth for the BOJ, it seems the economy continues to struggle. Wall Street Journal reports:
Politicians have noticed the contrast between a struggling economy and a roaring stock market in which government entities are the biggest players.
The disconnect between Wall Street and Main Street is not wholly unique to America. Even in Japan, the stock market reaches new highs despite a struggling economy. To help those in need, the country is seeking ways to distribute the BOJ’s profit, noting:
BOJ faces growing pressure to stop acting like the Tokyo whale and find ways to spread the wealth. Some are calling on the BOJ to hand out shares to the public or use its gains to seed corporate innovation…
The distribution has yet to be decided. But what is the cost of this gain to society and how long did it take to get here? Consider:
Over more than a decade, the Japanese central bank, uniquely among its global peers, has poured hundreds of billions of dollars into local equities and now owns about 7% of all the shares traded on the Tokyo Stock Exchange’s first section.
Not everyone agrees with this strategy. As described by a former executive of the BOJ:
It is unhealthy for a central bank to be the biggest shareholder and have its presence grow even further in a market that serves as the foundation of capitalism.
Free market advocates undoubtedly agree. But this opinion does not outweigh that of Mr. Kuroda, the Governor of the BOJ, who without reservation, declares:
I haven’t seen any severe damage to market functions or any big issues involving corporate governance…
He claims their policy “helped stabilize the market during its brief crash in March 2020.” As explained, central bank money was used to “prop up the stock market, hoping to revive the animal spirits of investors.” Additionally:
Mr. Kuroda hoped rising stock prices and other monetary easing would trigger robust investment by companies and consumer spending. He tied the stock purchases to his 2% inflation target.
How telling that we still hear about these “animal spirits.” This poorly defined, near mythical force, which guides investors to find confidence in their actions, shows the disconnect between planner and population. Ironic an entire economy can be planned off ideas no different than fairy tales.
We can learn a lot from Japan, starting with how to quantify this problem. At over $300 billion USD, the cost of buying these shares is momentous by any measure. We’ll never know what would happen if the bank never did the purchases; however, because of these purchases, billions of dollars have entered the stock market altering the valuations of countless publicly traded companies. Central bank perpetual stock buying also changes the risk appetite and investment decision making for both investors and companies as well.
Stock purchases can be likened to stimulus checks for shareholders. Rather than the government issuing checks to certain members of society, under the stock approach, the central bank issues checks to existing stockholders. The $300 billion has increased the price of stocks, yes, but the money is received by those who sold their shares to the bank. As to what the sellers ultimately do with their realized gains, and how this $300 billion impacts society, is anyone’s guess. But it’s fair to say it has similarly altered prices, profit, and decision making for countless market participants.
The BOJ owns 7% of publicly traded stocks, 7% more than they should in a free and unhampered market. Unlike a fairy tale, there are no animal spirits, there will be no happy ending, and there is no exit strategy which doesn’t include crashing the entire stock market. If there are lessons to learn from Japan, it would be to re-examine our own relationship with the Federal Reserve.
When commenting, please post a concise, civil, and informative comment. Full comment policy here
Value Is a Process
[This article is a summation of arguments made in a recent academic publication in Small Business Economics Journal, entitled “Subjective Value and Entrepreneurship” by Drs. Per L. Bylund and Mark D. Packard.]
What is the value of a pizza?
If you asked a standard economist, they might—thinking themself quite clever—ask in return, “well, what would you pay for one?” Now, that’s a fine response as far as it goes. But in neoclassical economic theory, that’s not as far as they seem to think.
Standard economists will readily admit that value is subjective, but what they mean by that is not what subjectivists mean by it. See, in philosophy of science, social science divides down strict lines of ‘objectivism’ and ‘subjectivism.’ The objectivist—also realist or positivist (these are distinct terms, but align in the objectivist paradigm)—sees the social world as comprising real things, objective phenomena that are more-or-less stable and causally deterministic and, thus able to be studied as such. In other words, social reality is in principle no different from physical reality, and we can study it the same way. Yes, it’s true that there’s tons of noise and randomness when studying social phenomena, which require statistical methods to find causal relationships, but the same is true of certain natural sciences too, such as climate science (not exactly a ringing endorsement in many libertarian circles).
Applying objectivist philosophy to the value concept, the assumption is that value is real and objective. A pizza has value—it’s there in the pizza. But what’s interesting about this value—which has been defined as ‘marginal utility’ since 1871—is that it’s different for everyone. Utility, of course, is usefulness—how much benefit I would get from the pizza. But utility is different for everyone—we have different tastes, dietary needs, and so forth. What this means is the objectivist economist—which is most of them—understands value as objective but idiosyncratic. ‘Idiosyncratic’ is synonymous with ‘subjective’ if you’re an objectivist.
But philosophical subjectivism, as the Austrian School espouses, sees the social realm very differently. There is no “social reality,” strictly speaking. A job, a marriage, a personality, a reputation—these don’t really exist. ‘Reality’ references the physical realm—what the natural sciences study. The company Google is just a concept—a figment of our imagination. There are real people that ‘belong’ to the Google organization; there are physical structures that comprise Google’s offices (the Googleplex); Google even creates some physical products. But the organization ‘Google’ is just a concept that Sergey Brin and Larry Page conjured and was granted ‘legal status’ (which is just getting another imaginary organization’s imaginary stamp of approval), which solidified the concept ‘Google’ as a ‘legal entity’ into the minds of people that is—for most intents and purposes—for us as if Google were a real ‘thing’. Lots of social constructions are like that: marriages, job titles, fictional characters like Harry Potter, etc. Many more are flimsier: relationships, reputations, scientific knowledge, etc. These have little or no institutional status, and so evolve with the whims of society. Studying social phenomena from this subjectivist perspective, then entails understanding what people think about those phenomena, how they understand them and why.
Value, from a philosophically subjectivist viewpoint, is very different from the objectivist concept of value as objective, idiosyncratic usefulness. Instead, subjective value occurs in the mind.
There are two key aspects of a subjective value concept, which we can distinguish by the form of word (i.e. part of speech) that it takes. As a verb, value (i.e. to value) is a prediction of or reflection on a benefit (depending on the context of the valuing). To say “I value the pizza” means either ‘I expect to benefit from the pizza’ or ‘after eating the pizza, I recognize benefit gained from it.’ As a noun, value is a conscious experience of benefit. This means that there is no value until it’s been experienced. When you understand the experiential nature of value, then we can’t equate predictions of value (value as a verb) with real value (value as a noun).
So when we ask, again, what is the value of a pizza, the right retort, from a subjectivist perspective is not “what would you pay for one,” but “how much benefit did you experience from it?”
To show how and why this matters, consider an example. Let’s say you’re hungry and are in the mood for pizza, enough so that you’re willing to pay up to $20 for one. So you ordered a pizza from Bylund Pizzeria around the corner for $10, who makes the pizza at a cost of $5. You have it delivered and leave $2 for tip, bringing your total outlay to $12.
In the traditional economic analysis, the example stops here. You have all the information that you need to calculate total economic value created. Economists estimate value as willingness-to-pay or WTP—how much you were willing to spend to satisfy your want, $20 in this case. The price P ($10+2) and cost C ($5) are the other two relevant factors. Total economic value creation is calculated as WTP-C, the total new consumer value minus the cost in resources and labor to produce it: $20 - $5 = $15.
But the subjectivist framework doesn’t stop here. Again, value hasn’t emerged yet, since it hasn’t yet been experienced. So let’s keep going. You sit down to the table, open up the pizza box and find a beautiful pizza with a fat cockroach crawling on top of it. You slam the box shut and run it outside to the nearest dumpster.
So let’s redo our economic value analysis now. Value isn’t WTP, it’s the benefit experienced. What was the total value achieved from the pizza? Zero. Probably even negative—you could say that you experienced harm rather than benefit, both in the trauma of the fright and in the fact that now dinner is going to be late. Let’s plug in zero: $0 - $5 = -$5. In other words, economic value was destroyed in the transaction—$5 of resource were expended for absolutely no benefit.
Life is an endless value journey—action and experience are continuous from birth to death. This journey is a learning process. What valuation should we assign goods, services, and activities? How should we prioritize our activities and expenditures to maximize our value experiences and well-being?
The principle of diminishing marginal utility—that consumption of a second unit of a good is not as valuable as the first—is widely known and accepted. But what’s not widely admitted, although we know it intuitively, is that the needs that we must satisfy to maximize well-being are dynamic. We keep getting hungry over and over again. One might break an arm, birth a child, pick up a new hobby, or start a new diet—changes that alter the things we value most. Similarly, changes are going on around us that have similar effects—changes in the weather, new innovations, pandemics, and politics.
Value is a process—one that we’re not just constantly engaged in but also constantly monitoring and learning from. It is in this process—in advancing it forward—that we find the essence of entrepreneurship.
When commenting, please post a concise, civil, and informative comment. Full comment policy here
Lockdowns: Psychology and Self-Interest
Exploring the political economy of embracing lockdowns is an interesting topic for economists to research. Philip Baggus recently published a piece on the political economy of Covid-19 hysteria and it would be fascinating to read his findings if he were to study the proposed topic. Evidence indicates the futility of lockdowns, yet they are still widely embraced. That support for lockdowns remains pervasive suggests that something greater than a desire to conform is at work.
Humans are rational actors interested in minimizing costs and believing that lockdowns work is a reassuring and inexpensive alternative to taking responsibility for one’s health. Lockdowns shift the burden of responsibility to politicians by relieving citizens of their duty to act on their own accord. Hence, accepting the ineffectiveness of lockdowns may force them to adjust their lifestyles to the reality of Covid-19. But the truth is that most people lack the discipline to change their diet to suit the reality of Covid-19 and neither are they willing to be guided by research in the process. For example, some studies argue that the consumption of Vitamin D can reduce the impact of Covid-19. However, the average person will not engage in serious research to protect himself from Covid-19, this is simply time-consuming
So, affirming the value of lockdowns makes it easier for people to use their time efficiently without concern for Covid-19. Hence, one can increase leisure by outsourcing responsibility to government bureaucrats who promote lockdowns. The average person is rarely fond of research and doing it to preserve his health is not a major motivator. For matters of health, people rely on medical opinion, only few opt to conduct independent research. Lockdowns are therefore popular, due to self-interest. Rejecting this option forces people to be responsible for their well-being and this may prove to be costly for those of us who are uninterested in allotting time to understand the complexities of a novel disease.
Moreover, unlike ordinary people, experts advocate lockdowns, since they confer psychic benefits in the form of improved social status. Prior to Covid-19, many of these experts were unknown, but today they are prominent characters. Because of Covid-19, they are now able to write articles telling politicians how they can make lockdowns more effective. Yet medical practitioners are not the only people benefiting from the hysteria of Covid-19. There has been a great demand for psychologists to explain why people might oppose anti-Covid -19 measures. Covid-19 creates several opportunities for experts to boost their popularity, so they are encouraged to amplify the dangers of the disease.
Another factor responsible for the sacralization of lockdowns is the fear that skepticism will engender a moral hazard. Covid-19 is portrayed as a pandemic and experts believe that tolerating skepticism could result in the justification of inane theories that are in opposition to preventing the spread of the disease. Therefore, experts aim to manage chaos by maligning skeptical voices. In short, cooperation is vital for the success of society and becomes extremely important, during a pandemic. Entertaining skeptical positions can deter cooperation, so managing dissent could be a rational option for experts in a perceived pandemic. If people are critical of lockdowns, they can also be skeptical of policies able to reduce transmissions.
I have presented a theory, now I expect a brave economist to test the hypothesis. And I think that Philip Baggus is up to the task. I hope he accepts the offer.
When commenting, please post a concise, civil, and informative comment. Full comment policy here

The Fed Is Enabling Biden and Congress’s Destructive Agenda
According to the Congressional Budget Office (CBO), 2021 will be the second year in a row in which the federal debt exceeds Gross Domestic Product (GDP). CBO also projected that this year’s federal deficit will be 2.3 trillion dollars, which is 900 billion dollars less than last year. However, CBO’s projections do not include the 1.9 trillion dollars “stimulus” bill Congress is likely to pass.
The CBO’s report was largely ignored by Congress and the media. One reason the report did not get the attention it deserves is Federal Reserve Chairman Jerome Powell’s continued commitment to making sure Fed policies enable Congress to spend as much as Congress deems necessary to address the economic fallout from the coronavirus panic.
As financial analyst Peter Schiff points out, the Fed’s commitment to ensuring the government can run up massive debt means the Fed will not allow interest rates to increase to anywhere near what they would be in a free market. This is because increasing interest rates would cause the federal government’s debt payments to rise to unsustainable levels. Yet, the Fed cannot admit it is going to keep rates near, or even below, zero indefinitely without unsettling the markets. So, the Fed continues to promise interest rate hikes in the future and the markets pretend to believe the Fed. When (or if) the lockdowns end, the Fed will find a new crisis justifying “temporarily” keeping interest rates low.
The Federal Reserve has not just endorsed massive federal spending, Fed Chairman Powell has also endorsed masks, vaccines, and social distancing to defeat the coronavirus and restore the economy. It is disappointing, but not surprising, to see the Fed go full Fauci.
The overreaction to coronavirus is a cause of the explosion in federal spending and debt we have witnessed over the last year. However, federal spending already greatly increased from January 2017 until the lockdowns. This spending growth occurred under a Republican president, a Republican Senate, and, from 2017 to 2019, a Republican House. One bright spot in Democratic control of the presidency and both houses of Congress is more Republicans will fight excessive spending and claim to be “deficit hawks.”
Republican hypocrisy in claiming to care about spending and debt only when a Democrat sits in the Oval Office is one reason why Democrats can so easily disregard debt. Another reason is the left’s embrace of Modern Monetary Theory. Modern Monetary Theory is the latest version of the fairy tale that politicians need not worry about debt and deficits as long as the central bank can monetize the federal debt.
Unless the government changes course, America will experience a crisis greater than the Great Depression. The crisis will include a final rejection of the dollar’s world reserve currency status. There will also be much increased price inflation. At that point Congress will have no choice but to limit spending, although it will try to hide cuts in popular entitlement programs by “adjusting” government measures of inflation. Congress could then blame the Fed for the reduction in value of government benefits.
Those who know the truth have two responsibilities. First, ensure they and their families are protected when the crash comes. Second, redouble efforts to spread the ideas of liberty and grow the liberty movement so politicians are pressured to cut spending and debt and to end the Fed.
When commenting, please post a concise, civil, and informative comment. Full comment policy here

Class Harmony, Not Class War
Listen to the Audio Mises Wire version of this article.
The discontent and unrest that followed the 2020 presidential election was, at least in major part, one of the innumerable destructive consequences of an almost 250-year-old error in economic theory made by Adam Smith: namely, the belief that profits are a deduction from wages. (See the first eight paragraphs of chap. 8 , bk. I of The Wealth of Nations.)
This error is the basis of the Marxian exploitation theory, which holds that profits are stolen from wage earners by a comparative handful of capitalist exploiters who, under a system of unhampered, full-bodied, laissez-faire capitalism, reap enormous profits by compelling the masses of wage earners to toil eighteen hours a day for subsistence wages under brutal and dangerous working conditions that apply even to the labor of small children, whose work is necessitated by the insufficiency of the earnings of their parents. It is present, at least implicitly, in practically all debates about tax, spending, and labor and social legislation. (All references to Marx are to vol. I of Das Kapital.)
This view of things is the foundation of demands for the “expropriation of the expropriators” and the establishment of socialism, which will allegedly give back to the wage earners what the capitalists have stolen from them and continue to steal from them.
This view has been the foundation of most of the major policies of the Democratic Party at least since the time of Woodrow Wilson and the “Progressive” movement, with progress being understood as movement toward socialism. Today, it is prominent as never before in the far-left agenda of the Biden administration. Its influence has become so great that it permeates the thinking even of the alleged capitalist exploiters themselves, many of whom apparently seek redemption by pouring fortunes into the financing of far-left causes and so present the spectacle of capitalist “exploiters” themselves acting as veritable communists, following in the footsteps of Friedrich Engels, the wealthy capitalist who was both the collaborator and the financial patron of Marx.
The fact is that capitalists do not deduct profits from wages or “exploit” wage earners. Capitalists do not create the phenomenon of profit. The existence of profit is logically prior to the existence of capitalists. Indeed, if there were no capitalists but only manual workers producing and selling products, as Smith and Marx claimed was the case in their respective imaginary constructions of “the original state of things” and “simple circulation,” the rate of profit would be infinite. The truth is that the existence of capitalists serves to reduce the rate of profit. Indeed, their saving and the expenditure of their savings in the form of wage payments and expenditure for capital goods has served in the industrial countries of the world both to reduce the rate of profit to just a few percent and progressively to raise the standard of living of the average wage earner to a level far surpassing that of kings and emperors of past ages.
However ironic this may be, a good way to understand the truth about profits is by using the distinction Marx makes between simple circulation and “capitalist circulation.” Simple circulation refers to conditions in which workers produce commodities, “C,” which they sell for money, “M,” that they then use to buy other commodities, “C.” Marx describes this sequence as “C-M-C.” Under capitalist circulation, in contrast, the starting point is not the production of commodities by workers, but the outlay of money by capitalists, who pay for the construction of factories, for the machinery that fills them, for supplies of materials, and the wages of workers while the commodities later to be sold are in the process of being produced. Marx describes this sequence, that constitutes capitalist circulation, as “M-C-M.”
As I say, what the capitalists are responsible for is not the phenomenon of profit but the first “M” in Marx’s “M-C-M” sequence, that is, for expenditures for capital goods and wage payments. These expenditures all show up, sooner or later, as costs of production that are deducted from the second “M” in Marx’s sequence representing capitalist circulation.
Now this second “M” is equally present in simple circulation. In both types of circulation, it is the money for which the commodities produced are sold. It is sales revenues.
In simple circulation, while there are sales revenues, there are no monetary costs of production to deduct from those sales revenues, because there have been no prior outlays of money to bring in the sales revenues, costs being the reflection of such outlays.
Thus, Marx’s simple circulation is a situation in which 100 percent of the sales revenues are profit. There is also no accumulated capital in the form of a monetary book value of land, plant, equipment, or inventory, for no such assets have been purchased. (Their purchase would require capitalist circulation, which is precluded by the requirements of simple circulation.) Thus, we have a further situation, in which not only do profits equal 100 percent of sales revenues, but also the rate of profit is determined by the division of that amount of profit by a zero amount of capital invested. Division by zero, of course, results in infinity.
In simple circulation, only workers receive incomes, but the incomes they receive are profits, not wages. In simple circulation, there are no wages paid in the production of products for sale. Such wages, and the expenditure for capital goods, come into being only under capitalist circulation. And as capitalist circulation intensifies, something which can be expressed by dividing the first “M” by the second in Marx’s sequence for capitalist circulation, the economy-wide profit margin declines. This is because as the result of its increase the costs of production emanating from the first “M” grow relative to the second “M,” which is sales revenues. And, of course, the economy-wide average rate of profit on capital invested declines even further as a larger first “M” in Marx’s sequence results in a book value of capital assets that is greater than sales revenues.
In conclusion, what capitalists are responsible for is not the phenomenon of profit, but the expenditures that include wage payments and that show up as costs of production to be deducted from sales revenues and correspondingly reduce the proportion of sales revenues that is profit. The capitalists’ expenditures are also responsible for the accumulation of the monetary value of property, plant, equipment, and inventory/work in progress, which serves further to reduce the average rate of profit, as a smaller economy-wide profit margin is divided by a larger capital base.
A further point: the capital accumulated by the capitalists is not used to fill their bellies, as commonly alleged in cartoon depictions of capitalists as men who are very fat. On the contrary, the capital of the capitalists is the source of the supply of products that everyone buys, including, for the far greater part, noncapitalists, and is also by far the main source of the demand for the labor that noncapitalists sell. In other words, the capitalists’ capital is the source of enormous general economic benefit. A classic example of this is Henry Ford’s accumulation of a vast personal fortune, which served to enable millions of ordinary people to have automobiles and tens of thousands to have gainful employment in producing them. Again, the capitalists’ capital is the source of the supply of products that noncapitalists buy and of the demand for the labor that noncapitalists sell.
And one last point: capitalists work. Their ranks include the primary workers in the economic system: those who supply guiding, directing intelligence at the highest level in firms. This work is a labor of thinking, planning, and decision-making, rather than manual labor. As such, their income tends to vary with the size of the capital they employ. Just as a worker digging a hole with a steam shovel is still the party who digs his hole, which is vastly larger than that of a worker using a conventional shovel, because it is he who supplies guiding, directing intelligence to the steam shovel, so a capitalist with $10 billion of capital may produce ten times the output as one who has just $1 billion of capital. In both instances it is the capitalist who is the party who supplies the guiding, directing intelligence at the highest level. Thus, just as one says, it was Columbus rather than his crew members who discovered America (or did say this in the days when people identified with the ideas, values, and perspective of Western civilization rather than the racial membership of their ancestors), so it is capitalists like Ford, Rockefeller, and their contemporary counterparts who should be named as the producers of their companies’ products. The employees are to be regarded as their helpers (the “help”) in producing their, the capitalists’, products.
I have certainly not answered in these few paragraphs every possible question concerning the justice and fairness of the profits earned by capitalists, but I believe I do so in my book Capitalism: A Treatise on Economics (see, in particular, pp. 473–500 and 603–73.) So, I will simply stop here and hope that the reader will turn to those pages and read and study them. If enough people do so, that will be the end of Marxism and all of its destructive consequences resulting from its doctrines of exploitation and class conflict, for people will then realize that there is no exploitation of labor and no class conflict under capitalism and its economic freedom but rather a profound class harmony between capitalists and wage earners.

When commenting, please post a concise, civil, and informative comment. Full comment policy here