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The Most Troubling in Mr. Murdoch’s Deposition

Progress in knowledge and ultimately in economic growth and prosperity requires some freedom of speech and some economic freedom; and the more of them, the better. This is not to say that these freedoms only have benefits, but that they have more advantages than drawbacks. The deposition of Rupert Murdoch in the defamation lawsuit of Dominion against his company Fox News may serve to illustrate—keeping in mind that only part of the information has been made public. What has come out of Mr. Murdoch’s deposition is that he knew very soon after the November 2020 election that Trump’s claim of decisive fraud, as well as claims that Dominion’s voting machines were complicit, did not make rational sense. Perhaps some of that was delusion, but many must have lied to make the delusion stick. The Financial Times reports (Anna Kicolaou, “‘Panic Station at Fox News’: How the Murdochs Agonised Over Trump Loss,” Financial Times, March 3, 2023): The evidence—consisting of depositions and hundreds of internal company communications harvested during legal discovery—shows that Fox for months agonised over how to handle Trump’s election denialism. … The December [2020] email to [network’s chief executive, Suzanne] Scott came after Murdoch and his eldest son Lachlan, Fox chief executive, received a panicked text from Paul Ryan, former speaker of the House and a Fox board member. … The filings paint a picture of Murdoch and Fox executives as being terrified that viewers would desert the channel. … “It’s not red or blue, it’s green,” Rupert Murdoch said of the channel when deposed in Los Angeles in January as part of the lawsuit. Murdoch conceded that while he did not believe the fraud claims, he did not want to antagonise Trump because “he had a very large following, and they were probably viewers of Fox.”. … Fox’s own internal fact-checkers concluded as early as November 13 [2020] that the fraud accusations were incorrect. … Scott was worried about “pissing off the viewers”, she told Murdoch, according to an email. Green is of course the color of dollar bills. In other words, Fox News and most of its hosts and executives were consciously promoting the opposite of the truth because they did not want to lose audience, that is, money. They knew that what a large part of their audience wanted to hear was that Trump had won the election. They were consciously selling the lies that their audience wanted to hear. The Murdoch family is also a large shareholder of News Corp, owner of the Wall Street Journal, which is better staffed and managed, presumably because its clientèle is in large part made of people who need true economic information to navigate the economy and make money, or simply to actually understand the world. Two days ago, the WSJ ran a story that confirms what the Financial Times had revealed (see Joe Fling and Keach Hagey, “Inner Workings of Fox News on Display in Defamation Case,” Wall Street Journal, March 6, 2023). A Martian landing on earth who knew nothing of human history might conclude that this lack of concern for the truth is the unavoidable cost of a regime of liberty. The free press, he would think, sells to its audiences entertainment and confirmation of their prior biases. He might infer that, for humans, information should be delivered free and good by the government only. But if he only knew some political history or economic theory, he would know that the outcome this alternative system would be worse, soon producing only one-sided propaganda and dull entertainment. With a free press, at least, truth and information still have a chance because competitors can supply true information as long as some consumers are willing to pay for it. The most troubling fact is that millions of Fox News watchers were not interested in the truth, at best because they were dead sure that they already had found it in their wishful intuitions and the utterances of hero-demagogues; at worst because they are happy to live in a lie. Of course, one must always keep his mind open to rational challenge and refutation of his beliefs by evidence. Heir to the Enlightenment, classical liberals thought that popular education would prevent the victory of lies and the spread of snake oil. In America and elsewhere in the world, it seemed to work for a while. Why has the engine stalled? The best hypothesis, it seems to me, is that the institutions of schooling and education have degenerated, probably captured by bureaucrats, trade unions, and authoritarian democracy. We see this on the left and on the right, which both favor education as a propaganda machine. (1 COMMENTS)

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Strange rebels

I recently read an interesting book on reality, entitled The Fabric of Reality.  In the book, David Deutsch constructs a unified theory of reality by combining four fundamental theories: 1.  Quantum mechanics (multiverse interpretation). 2.  Turing principle of computers and artificial intelligence. 3.  Popperian epistemology. 4.  Darwinian evolution. Deutsch says: In all cases the theory that now prevails, though it has definitely displaced its predecessor and other rivals in the sense that it is being applied routinely in pragmatic ways, has nevertheless failed to become the new ‘paradigm’.  That is, it has not been taken on board as a fundamental explanation of reality by those who work in the field.   Thus practitioners may reject the multiverse, which Deutsch regards as the straightforward explanation of quantum mechanics.  Or they may deny that a machine could replication a human brain.   Or they may argue for “exceptions” to evolution, such as punctuated equilibria.  Or they may argue that Popperian epistemology has a “problem of induction” and create alternative models such as the Kuhnian explanation of scientific progress.  Unlike many others, Deutsch takes the straightforward interpretation of these 4 theories quite seriously: My thesis, therefore, also takes the form ‘the prevailing theory is true after all!’ . . . I have also argued that none of the four strands can be properly understood independently of the other three.  This is possibly a clue to the reason why all these prevailing theories have not been believed.  All four individual explanations share an unattractive property which has been variously criticized as ‘idealized and unrealistic’, ‘narrow” or ‘naive’ — and also ‘cold’, ‘mechanistic’ and ‘lacking in humanity’.       [Note:  When Deutsch says: “the reason why all these prevailing theories have not been believed”, I believe he means the straightforward interpretation of these theories have not been believed.  See the first quote above.] Deutsch is doing something quite strange.  He’s claiming to be a contrarian because he accepts a straightforward explanation of all four standard models.  I don’t have enough expertise to evaluate his views on the nature of reality, but these comments reminded me of many of the disputes that I see in economics.  Hypotheses such as the Efficient Markets Hypothesis and Rational Expectations lie right at the center of modern finance and macroeconomic models.  And yet many economists claim not to believe these theories.  They regard them as ‘idealized and unrealistic’, ‘narrow” or ‘naive’.    Like David Deutsch, Paul Krugman found himself playing the role of being a rebel, merely by defending the standard model of comparative advantage: There is nothing that plays worse in our culture than seeming to be the stodgy defender of old ideas, no matter how true those ideas may be. Luckily, at this point the orthodoxy of the academic economists is very much a minority position among intellectuals in general; one can seem to be a courageous maverick, boldly challenging the powers that be, by reciting the contents of a standard textbook. It has worked for me! But to many non-economists, and even some economists, concept such as comparative advantage and creative destruction can seem (to quote David Deutsch): ‘idealized and unrealistic’, ‘narrow” or ‘naive’ — and also ‘cold’, ‘mechanistic’ and ‘lacking in humanity’.      At times, I find myself in a small minority simply by defending the standard model.  I argued that the 2000 tech stock boom and the 2005 house price boom were not bubbles, because the EMH says that bubbles do not exist.  People have rational expectations regarding the future path of asset prices.  I really believe that. Or take the standard model of money, spending and the business cycle: 1. Monetary policy determines the path of nominal spending, at least when interest rates are positive. 2.  A crash in nominal spending would cause a severe recession. 3.  NGDP growth plunged dramatically during 2008, at a time when interest rates were not stuck at zero. So . . . what is the straightforward interpretation of these three uncontroversial claims?  I argued that this suggests the Fed caused the Great Recession with a tight money policy that drove NGDP growth from positive 5% to negative 3%.  But almost no one accepts my claim. “Yes, that’s what the model suggests, but it sure didn’t look like the Fed caused the recession.” I feel a bit reassured that people much smarter than me run into the same resistance: “Yes, Ricardian theory suggests that the US benefits from imports, but it sure feels like they hurt our economy.” “Yes, the EMH suggests that the stock market is efficiently priced, but it sure looks like there are periods of irrational exuberance.” “Yes, quantum mechanics seems to suggest that there are a dizzying number of universes, but that seems implausible.” “Yes, the Turing Principle suggests that a computer could have human-like consciousness, but my own consciousness seems sort of special, not merely mechanical.” (0 COMMENTS)

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Fairy Tales and Perfect Markets

Most modern fairy tales have very misleading endings. There’s a phrase they almost all end with – you can probably already guess what I’m thinking: “And they all lived happily ever after!” What’s misleading about this? It implies that in life, there’s some kind of end state you can reach called “happily ever after” where the classic pursuit of happiness is, well, completed. Play your cards right, and you will reach the state of “happily ever after” where your continued life satisfaction is locked in. Of course, in the real world, things don’t work that way. The pursuit of happiness is what the philosopher Kieran Setiya calls an atelic activity in his conversation with Russ Roberts on EconTalk. Telic activities are completable and are time-bounded – planning a vacation with friends, for example. An atelic activity is one that is open ended, not time-bounded, and has no defined completion point – friendship would be an example of that. Friendships may end for various reasons, but there really isn’t a sensible point where you can say, “We have fully completed the activity of friendship!” Friendships are ever-ongoing processes. So, too, is happiness. If happiness were a telic activity, one that was completable once a particular end point was reached, we would cease to actually do much of anything. Ludwig von Mises was right when he argued that all human activity is ultimately driven by some sort of deficiency or dissatisfaction. We act because we anticipate it will create a new set of circumstances we prefer more, to replace our current circumstances we prefer less. A life where total satisfaction was fully and permanently achieved would be a life where nothing actually happens anymore. As fairy tale endings go, that one is pretty grim. (Yes, I did intend that pun, and I am appropriately pleased with myself for it.) If Mises’s work undercuts the idea of “happily ever after,” there are a couple of other Austrian economists who undercut two other fairy tales in mainstream economics. I’m thinking about F. A. Hayek on “perfect competition,” and Israel Kirzner on “market equilibrium.” Hayek pointed out that in mainstream models of perfect competition, there is no actual competition occurring. For example, when thinking about how businesses compete with each other, one of the first things that comes to mind is price competition – I try to gain an edge on my competitors by offering lower prices than they do. But in the perfectly competitive model, every business is a “price taker” – that is, they have no options about the price they set, and everyone sets the same price as everyone else. Prices are of course just one way firms can compete with each other, but the larger point is that competition is an active and ongoing process, and that in perfectly competitive models, no such process takes place. Kirzner makes a parallel point about market equilibrium and market process in his book Competition and Entrepreneurship. Kirzner sets out to describe a theory of market process that stands in contrast to the mainstream idea of market equilibrium. Central to his theory of market process is the entrepreneur and their alertness to opportunities. Entrepreneurs acting on opportunities helps supply the information and competitive pressure that drives economic process forward. But this kind of activity doesn’t exist in equilibrium analysis. As Kirzner notes: Were this competitive process to run its course to completion – in other words, were all decisions to become fully dovetailed – each participant would no longer be under pressure to improve the opportunities he is currently offering to the market…This situation of market equilibrium is surely one in which competition is no longer an active force. The cessation of the market process which we have already seen as characteristic of the equilibrium state is the cessation of a competitive process. In markets with perfect competition, no competition actually takes place, and in markets that have reached general equilibrium, there is no market process being carried out. Nothing really happens anymore in such a world – everything is stable and static. Of course, in the real world, markets are never perfectly competitive, nor are they ever in a state of equilibrium. But just as it is a mistake to view life satisfaction through a lens of achieving a state of “happily ever after,” it is also a mistake to judge the economic system by how closely it resembles perfectly competitive markets in a state of general equilibrium. According to much mainstream economic theory, markets falling short of perfect competition, or existing out of an equilibrium state, is a sign that there is a problem with the market itself, perhaps necessitating a solution to be imposed by the state. But wiser minds realize that markets not being perfectly competitive or in a state of perfect equilibrium isn’t a problem to be solved – it’s the whole point of having markets to begin with. (0 COMMENTS)

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The 1619 Project’s Tooth Fairy Economics

Ms. Hannah-Jones interviews Duke University economist William A. Darity, one of the most prominent academic voices behind the $13 trillion number. Darity has advanced similar dollar amounts in his scholarly work, including a 2022 article in the Journal of Economic Perspectives. As with the Hulu episode, he offers this figure while eliding difficult questions about financing this redistributive payout. Vaguely sensing that there’s no such thing as a free lunch, Hannah-Jones asks where the federal government would get the money to pay such a massive amount. Wouldn’t taxes have to be raised, she queries. Mr. Darity confidently asserts that no such action is necessary. “It’s a matter of the federal government financing it in the same way that it financed…the stimulus package for the Great Recession” and the COVID-era CARES Act, Darity continues. To do so, the federal government need only “spend the money but without raising taxes.” This verges on tooth-fairy economics. This is from David R. Henderson and Phillip W. Magness, “The Tooth-Fairy Economics of Slavery Reparations,” American Institute for Economic Research, March 7, 2023. Another excerpt: If the Federal Reserve monetized the whole amount, base money, which is currency in circulation plus bank reserves, would increase by $13 trillion. M2, the conventional measure of the money supply, is 3.96 times the monetary base. If that relationship held, then increasing the monetary base by $13 trillion would increase M2 by 3.96 times $13 trillion, which is $51 trillion. M2 is currently $21 trillion. $51 trillion is a whopping 245 percent increase. So if the spending occurred all in one year, inflation would be about 240 percent. Critical Race Theory would unite with Modern Monetary Theory in an inflationary spiral. Thanks to Jeff Hummel for checking our M2 numbers in an earlier draft. Read the whole thing.   (0 COMMENTS)

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Liberty Tours: Why Tourism Matters to Liberty

What is the relevance of tourism to a classical liberal? For the casual observer, tourism may “merely” be interpreted as an opportunistic, temporal break from everyday routines. As important as this may be for many, tourism is an important subject of research inquiry for liberals. Alongside arts, film, literature, music, and sports, tourism is a talismanic marker of enrichment increasingly enjoyed by the many. Not only is tourism economically significant, but its non-economic implications are profound. Indeed, we should consider the potential role of traveling and tourism in shaping liberal worldviews of cosmopolitanism. Tourism as an element of material growth and change: Economic dimensions of tourism The sizable contribution of tourism to aggregate measures of economic activity is well known. According to one estimate, prior to the Covid-19 pandemic tourism accounted for about ten percent of global GDP.1 Perhaps of greater interest to classical liberals, and to economists in Austrian and related heterodox traditions particularly, is the sheer breadth, complexity, and dynamism of tourism activities, and the sense of value that they generate. It is in this respect that one begins to understand why tourism matters to liberal theory and practice. Speaking generally, tourism is a facet of human action characterized by a diverse array of cultural, emotional, physical, social, and other experiences. These are all made feasible through a highly complex array of contestable economic activities aimed at bringing tourists experiential bundles of joyfulness, insight, leisure, and recreation, irrespective of their traveling distances. The complex nature of tourism is not simply the result of its patterns of activity unfolding over space and time, potentially touching all corners of the globe, but by virtue of ever-changing offerings aiming to provide new activities and experiences. There can be little doubt that tourism’s complexity is shaped by constantly energetic acts of entrepreneurship. It is here that individuals bear economic risks and uncertainties when striving to deploy capital and other resources (tangible and intangible) in anticipation of profitable outcomes, secured by attaining sufficient (and, hopefully, repeat) visits by travelers. The entrepreneurial decision not only involves spatial dimensions, in which attractive and interesting geographical locations are selected for tourism facilities, but time is also of the entrepreneurial essence. Consider the temporally extensive, and capital intensive, processes engaged by entrepreneurs when building critical infrastructures—such as airlines, hotels, and other facilities—together with building organizational, logistical, and other capacities. All of these economically painstaking activities are performed with the objective of realizing commercial viability. The exercise of economic alertness and the talent for interpreting socio-cultural meanings valued by potential tourist clientele, are necessary for successful tourism entrepreneurship. To the extent that entrepreneurial ventures in tourism do succeed they are empirically observed to be implicated in the long-run reduction in consumption inequality.2 Take, for example, the efforts of Thomas Cook, the famed nineteenth-century British travel agent who introduced an assortment of package tour offerings to European markets. His efforts represent one of the innumerable examples of how entrepreneurial action, during Cook’s time and beyond, substantially improved tourism accessibility for individuals and families of lower- and middle-class backgrounds. An implication of all this complexity is that tourism itself is beset with definitional ambiguity. What is tourism? Is it travel to a place for rest and relaxation? Is it travel to a place for business opportunities, such as networking? Is it a digital experience in the comfort of one’s home? Who is a tourist? Is the tourist a hedonic pleasure-seeker? Is the tourist someone who is profoundly touched by religious and spiritual experience? Is the tourist a medical patient? Arguably tourism and the role of being a tourist can suggest all these things and more, “In a turn of phrase that an iconic figure such as Friedrich Hayek might approve, tourism encapsulates the inherent marvel of the market as a process, ordered in no uncertain terms by the entrepreneurship and innovation that are hallmarks of value-adding commercial activity.” From the complexity perspective, tourism defies definition and rigid attempts at boundary specification. This might frustrate top-down planners with seemingly well-defined, ex-ante plans for how other people should conduct themselves but, for liberals, this complexity is inherently praiseworthy. In a turn of phrase that an iconic figure such as Friedrich Hayek might approve, tourism encapsulates the inherent marvel of the market as a process, ordered in no uncertain terms by the entrepreneurship and innovation that are hallmarks of value-adding commercial activity. Tourism is not just complex, it is also typified by entangled relations among a web of individuals and collectives, including individual suppliers, conglomerates of interested intermediaries, and public sector entities. The dense ecology of human relations is conducive to the sharing of commercial insights about present-day successes and failures, and future growth prospects, as well as the economic densification of certain activities as network effects promote scaled emulations of successful, early-stage tourism entrepreneurialism. What I describe here could be regarded as the “bright” commercial side of tourism entanglement. A twist in the tail of entangled political economy is that the pursuit of gains is actively undertaken in variegated contexts. One context is political. Legislators, bureaucrats, vested interests, and others are embroiled in an entangled chain of activities that includes compulsorily acquiring revenues, imposing regulations, expending funds, and absorbing resources in the name of attracting mobile tourists. Political involvement in tourism activities, unsurprisingly, attracts lobbying and other rent seeking activities which, along varied margins, derange market processes. But lacking the incentives ordinarily faced by commercial entrepreneurs, tourism politics is, furthermore, prone to poorly-valued initiatives failing to sustain tourism growth. The “dark,” political side of tourism entanglement has recently darkened further, this time not by distortive subsidies but by mass travel restrictions during the Covid-19 pandemic.3 The consequences of government responses during the period have been stark, entailing the severe reduction of consumer welfare, not to mention damage to the tourism production structure in many parts of the world (including, for example, island economies and sub-national regions dependent upon overseas visitors). Acknowledgement of the political dimensions of entangled tourism interaction serves as a reminder to liberals of the great risks of governmental interference with the terms and conditions of where people wish to go to enjoy themselves. Learning more about others and self: Socio-cultural dimensions of tourism Liberal thought is inseparably possessed with the cosmopolitan spirit. This claim is suitably affirmed by the writings of an esteemed twentieth-century liberal, Ludwig von Mises. Mises, an immigrant with a cross-continental traveling history, spoke of liberalism as possessing “the whole of humanity in view and not just parts. It does not stop at limited groups; it does not end at the border of the village, of the province, of the nation, or of the continent. Its thinking is cosmopolitan and ecumenical: it takes in all men and the whole world.” During recent years liberals have meditated on cosmopolitanism as a response to the tensions and strains of a polarizing world. In his recent reflections on the subject, Peter Boettke refers to two principles of cosmopolitanism.4 First, we are another’s dignified equals. Second, we are strangers nowhere in the world. Those two principles are relevant to tourism. The relevance of the first point is that dignified equality applies to both tourist and resident, regardless of their backgrounds and circumstances. As for the second point, the lack of earthly estrangement remains operational, irrespective of one’s location and for how long one might stay in any given location. A liberal may, thus, lay claim to tourism as a practical instantiation of cosmopolitan attitudes seen as necessary to forge economic cooperation and social peace. The “crowding in” of cosmopolitan values through tourism materializes via the capacity of travel to facilitate encounters amongst diverse individuals. It is, then, through exposure to the customs, norms, and practices of people in the host destination that visitors can learn about, and learn to tolerate, others and their differing ways of doing, knowing, and being. The specialized sub-strand of cultural tourism is especially held to facilitate tourists’ exposure to divergent lifestyles, including those pursued by certain minority groups. Even so, to the extent that conventional, majoritarian cultures vary cross-country the processes described here should remain applicable. In this context, tourism could also be seen as a broad ranging catallactical process; tourists and their hosts, even in the face of strong cultural, linguistic, religious, and other differences, engage convivially in exchange processes with overlapping economic, cultural, and social implications. The cosmopolitan idea implies something greater than social learning and, through it, toleration, as important as these are. There is a strain of thinking within academic literature suggesting that certain facets of tourism align well with the cultivation of liberal values such as empathy and solidarity. For example, researcher Hazel Tucker considers that tourism providers are incentivized to show empathy to their traveling customers. A range of experiences—even confronting ones, such as visiting Cambodia’s Killing Fields or Poland’s Auschwitz—can generate empathic opportunities through the combination of abridging socio-cultural divides and revealing historical injustices. Others have posited that tourism could help promote peace, in accordance with the dictum (often attributed to Frederic Bastiat, but in fact, originated by Otto Mallery) that “when goods (or, in this case, tourists) don’t cross borders, soldiers will.” These issues are the subject of a critical book-length treatment edited by Moufakkir and Kelly,5 and by other scholars. When extolling the liberal virtues of tourism as an indelibly cosmopolitan affair, we should be mindful of a related idea: travel might shape the construction of an individual’s sense of self in a diverse and kaleidic world. Academic studies indicate that some people tour local, regional, and global locations as part of an existential process of becoming an authentic, or knowledgeable and worldly, self. Specialized tourism experiences, such as backpacking tours, or visits to specific places in the world (e.g., young Australians traveling to the Indonesian island of Bali), are justified based on securing a “rite of passage” to adulthood. Others engage with tourism to achieve a sense of religious or spiritual enlightenment, or to seek an experience of cultural worth (such as visiting ancestral homes). The contributions of tourism toward the development of individual beliefs, identities, and understandings rest upon maintaining an environment which not only permits, but affords dignity and respect toward easy freedom of movement. Tourism has long been identified as presenting socio-cultural opportunities of the nature described above. Of note is the emergence of tourism practices, observed by a variety of suppliers and demanders, of consciously ethical traveling experiences and standards. Similar ideas are conveyed about tourism as a means to promulgate social change, for both tourists and for residents in host destinations. But the notion that tourism can make the world a more cosmopolitan place is not universally shared. A budding critical literature questions whether the consumption of foods, music, and the like by tourists represents more than just ephemeral signaling. Sensational reports in popular publications often refer to travelers apparently conducting themselves in ways that offend local sensibilities. Added to these critiques is the phenomenon of anti-tourism agitation, with more than an unnerving hint of xenophobia, demanding the suppression of future visits. What is a liberal to make of these criticisms? A two-part response would be, first, to recognize that members of the traveling public do trek around the world for an incredibly diverse range of purposes. The second would be for liberals to assert the legitimacy of tourists acting upon their subjective preferences for travel—and this can range from “highbrow” tourism as a moral experience through to “lowbrow” tourism to have fun and leisure in all its variety. This position appears to fit well with the general liberal commitment to freedom. Conclusion For more on these topics, see Entrepreneurship, by Russell S. Sobel. Concise Encyclopedia of Economics. Liberalism: The Classical Tradition, by Ludwig von Mises. (1927) Liberty Fund edition. “The Future of Travel,” by Steven Horwitz. Library of Economics and Liberty, Sep. 4, 2020. In this essay, I consider tourism as a subject of intellectual inquiry, in the hope of opening conversations and research by others about the nature and consequences of tourism from a liberal perspective. How does tourism, this intriguing mode of short-term movement, affect our broader understanding of freedom? I, among so many others in this modern age of affluence, have extensively engaged in travel and tourism activities. In addition to traveling through much of my home country (Australia), I have traveled to Cambodia, Czech Republic, Hong Kong, New Zealand, and the United States where I now live and work. Tourism has long represented an activity of great personal value. I see tourism as a practical facilitator of cultural, economic, political, and social learnings about how other people live, and a means of reflecting upon my own life experiences. Tourism has added to many other features of life experiences that, in turn, combine to encourage personal growth. In short, tourism matters. So far, so good. But what also stands out, and I’m not the only one to observe this, is the sheer sense of wonder that going from place to place enduringly imprints upon the mind and the senses. In this respect, tourism, much like liberalism itself, opens new vistas of perception and the confidence to grasp the abundant opportunities available in our world. Footnotes [1] From the World Travel & Tourism Council, Economic Impact Reports. [2] For more on this topic, see chapter 1 of Jean-Philippe Delsol, Nicolas Lecaussin, and Emmanuel Martin, 2017, Anti-Piketty: Capital for the 21st Century, Washington DC: Cato Institute. [3] Tourism dependent economies are among those harmed the most by the pandemic, by Adam Behsudi. International Monetary Fund. December 2020. [4] Benjamin Klutsey, “Reaching our Potential as a Liberal Society,” Discourse Magazine, July 16, 2021. [5] Tourism, Progress, and Peace. CABI, 2010. *Mikayla Novak is Senior Fellow, F.A. Hayek Program for Advanced Study in Philosophy, Politics and Economics, Mercatus Center at George Mason University. As an Amazon Associate, Econlib earns from qualifying purchases. (0 COMMENTS)

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Rules for Non-Radicals

A Liberty Classic Book Review of The Reason of Rules: Constitutional Political Economy, by Geoffrey Brennan and James M. Buchanan.1 Geoffrey Brennan and James Buchanan’s The Reason of Rules is remarkable. It is an important book, and the questions that the authors wrestle with are massive. When so much academic work feels as though it is answering smaller questions in more precise ways, coming across something so ambitious is inspiring. The Reason of Rules does not present a simple argument. Because of this, there is much in it that I cannot cover. I will therefore dispense with some public choice orthodoxies—the defenses of Homo economicus, the importance of behavioral symmetry, and the like. Instead, I will highlight what I see as the three pillars of the book: why rules matter, how Brennan and Buchanan evaluate the “goodness” of rules, and what the prospects are for changing constitutional rules. Reasons for Rules Life is better together. By taking advantage of specialization and the division of labor2, the wealth generated by modern economies defies comprehension. But this level of prosperity is not the default state for humanity. The reason we can achieve such high standards of living is because of the market rules we follow. The study of rules is the core pre-occupation of Brennan and Buchanan—rules are in the book’s title, after all. But Brennan and Buchanan understand what many social scientists seem to miss. Rules are not just important—they are the most important things when it comes to understanding civilization. To quote the authors: At their most fundamental level, rules find their reason in the never-ending desire of people to live together in peace and harmony, without the continuing Hobbesian war of each against all. How can social order be established and preserved? All social science and philosophy must address this question, either directly or indirectly.—The Reason of Rules, p. xv Rules matter because they allow productive interaction to occur between individuals with divergent motivations. Different rules can also lead to dramatically different outcomes—even if the individuals operating within those rules are the same. Because different rules lead to starkly different equilibria, their importance should be obvious. Yet Brennan and Buchanan are not asking social scientists to study how individuals make choices within rules. Rather, they are considering how we can decide upon the meta-rules that govern political orders. That is, their concern is about how we can choose and evaluate rules themselves—including rules about how we make rules! Thus, their topic of inquiry is not about ordinary politics. Rather, Brennan and Buchanan are thinking about rules at the constitutional level, and they encourage their readers to adopt a constitutionalist perspective. Enter the Contractarian Constitutionalism can take many forms. The conservative endorses constitutional rules because they have the weight of tradition behind them. Others may view constitutional rules as important for the protection of rights we know to be good and true. Natural rights classical liberals will see the appeal. “There is no external standard that we can use to evaluate whether the rules we have are ‘good.’ There are no political truths out here, waiting to be discovered.” The Reason of Rules eschews these approaches for a contractarian perspective3. More accurately, it is Buchanan who rejects these other viewpoints—the lengths that he takes his contractarianism to are ones that his co-author does not wholly endorse4. The contractarianism of The Reason of Rules is rooted in one assumption that Buchanan cannot deviate from: individuals are the ultimate sources of value when it comes to rules. There is no external standard that we can use to evaluate whether the rules we have are “good.” There are no political truths out here, waiting to be discovered. This assertion is why politics as exchange is so important for constitutional political economy. Economics majors are taught every year that we know a trade between two individuals is mutually beneficial because both parties agree to it. Constitutional political economy takes this logic and applies it to the selection of rules that govern group behavior. Rules can be said to be beneficial if they are voluntarily agreed to by all those who live under them. Thus, unanimous agreement is indispensable in the contractarian framework. If we take Buchanan’s individualist and exchange points seriously, we have no other option. Unless constitutional rules could have been agreed upon unanimously, the contractarianism of The Reason of Rules leaves us unable to evaluate their goodness or badness. This unanimity requirement—even if applied conceptually—may seem hopelessly naïve, but it is here where the distinction between choices among rules rather than choices about alternatives within rules comes to the fore. When deciding on different sets of rules, there is inherent uncertainty in knowing the effects these rules will have on one’s distributional position. Because of this uncertainty, the scope for agreement on rules is substantially increased. Whether this is enough to salvage the reliance on unanimity is an open question. Rules in Real Life Brennan and Buchanan start their practical analysis rules at the individual level. Individuals may want their behavior to be bound by rules due to temporal difficulties that arise with choice. Decisions made in one period will undoubtedly influence the choices we make in subsequent periods, and when one introduces the idea of preferences about preferences, the importance of rules becomes obvious. Consider the following example. I am a notorious night owl. I would like to be the kind of person who wakes up early to write, so I implement a rule: no laptop after 10:00 PM. If the rule operates correctly, my behavior is constrained: night owl Scott cannot spoil the plans of early-riser Scott. Here, the rule solves a temporal inconsistency. The case for rules is even stronger in collective choice. As Brennan and Buchanan argue, rules become more important when individuals know that they are not the only ones acting. When the unpredictability of others is added to the mix, the value of constraining rules rises considerably. Constraints on what others can do serve to guard against adverse outcomes. Stymying the tyranny of the majority comes to mind. The lack of rules can explain some of the “failures” we see in modern democracies. Chapters 6 and 8 examine some of these. Take, for instance, the high levels of inflation the United States experienced in the 1970s. Economics lent credence to the idea that unanticipated inflation could cause a temporary bump in employment. However, this increase was just that—temporary. Economists recognized that inflationary stimulus was not a route to higher rates of employment. When the economic costs of inflation are accounted for, reductions in inflation may be desirable. But from the perspective of politicians, this may be a non-starter. Reductions in inflation would be accompanied by temporary increases in unemployment. But while these temporary increases may eventually dissipate, this is cold comfort to the political decision-maker—especially when their competitors may promise inflationary policies that lead to temporary boosts in employment! The temporal difficulty raises its head again: given the short-termism of politics, no politician or decision-maker seeking to keep their office or win re-appointment would support the policies needed to reduce inflation. Brennan and Buchanan propose that the only way out of this mess is a rule-based one. If discretionary power can be taken off the table, then political decision-makers may feel more comfortable taking the long-term perspective regarding inflation. If they cannot be undercut in the future by competitors using re-inflation as a tactic, the dilemma appears to be solved. Rules are a way this can be done. Bullets to Bite The Reason of Rules is not just an important book because it advances our academic understanding of rules. Brennan and Buchanan take their arguments and try to show how they can cash out in real improvements for those outside the ivory tower. This is most clear in the final chapter of the book, “Is Constitutional Revolution Possible in Democracy”? As they write, “We do not live in the best of all possible constitutional worlds, and here we examine the possibility of escaping into a different one” (p. 150). It is easy to guess what sorts of improvements Brennan and Buchanan can imagine—their discussions in chapters 6 and 8 come to mind. But what is extraordinary is their commitment to the contractarian framework. Brennan and Buchanan do not claim that they know what the right constitutional rules are. Rather, they see their role as only identifying proposals that can secure general agreement. Once again, agreement by citizens in a democratic society is the only evaluative standard they will accept. But this insistence may take their analysis to some uncomfortable places. As rules change, individuals will be able to predict how their situations will be affected. John Rawls’ veil of ignorance5, or even the weaker veil of uncertainty6, does not fully obtain when the rule-making rubber hits the road. If individuals see themselves as harmed by changes in the rules, they will not consent to these changes. The set of rule changes that do not result in some party or parties suffering distributional losses is likely a null one, so the prospects for rule changes may seem dim. But all is not lost for the contractarian—”politics as exchange” can come to the rescue. If mutually beneficial rule changes exist, there must be some constellation of side payments or compromises that can compensate those who will be harmed. Essentially, finding ways to pay off the “losers” from rule changes can buy their agreement, allowing constitutional improvements to be made. This involves biting some very hard bullets. Being willing to negotiate with those who are harmed by constitutional changes implies treating their current claims as if they were legitimate, and in the real world, this is unlikely to be the case. Brennan and Buchanan give the hypothetical example of land reform. One can imagine a situation where changes to land holdings would have financial benefits, but to bring these changes about, current landowners who will give up their holdings must be compensated. If those landowners had acquired their property in unjust ways—forcible confiscation, for example—the contractarian method would advocate for paying off those who had acquired things through ill means! For many of us, this is untenable. Contractarian agreement is unlikely to be reached, and other “solutions”—such as the forcible taking of the land—may be advocated for. Reasons for Fear This means it may be tempting to discard the contractarian enterprise. But doing so invites pitfalls. If the unanimity standard is abandoned, something else must replace it. Alternatives are easy to find: external standards of rightness or wrongness are plentiful. However, accepting something akin to a political “truth” as the way to judge constitutional rules may have deleterious consequences for democracy. If we know the “right” answers, what is the point of deliberation? The appeal of running roughshod over our fellows to implement what we “know” to be the right set of rules may be too tempting to resist. Second, the contractarian approach to rules can help minimize the risk of Hobbesian war. True, Hobbes deploys the state of nature as an analytical foil rather than a historical reality, but if the changing of rules by discussion is off the table, then the only options available for constitutional revolution may be actual revolution or civil war. Brennan and Buchanan hint at this—if consensus cannot be reached, then violence may be the only way that things can be changed. When the devastation of such conflicts is considered, one can be forgiven for attempting to find ways to avoid them at all costs. To the extent that the contractarian lens gives us a bias for discussion rather than drastic action, there may be much to recommend—even for those who are not willing to fully abandon external value standards. Reasons for Hope The Reason of Rules is the definitive statement on constitutional political economy. But more importantly, the book offers communities—not just social scientists—tools to help us live even better together. Yes, the political economist has disciplinary training that can help them predict the functioning of rules, but this does not make them authorities on what the right rules are. That judgment must lie with all citizens. Once again, agreement is the standard by which we judge constitutional rules. For more on these topics, see A Conversation with James M. Buchanan, Parts I and II. Intellectual Portrait Series. Introduction, by Amy Willis. “James Buchanan: An Assessment,” by Geoffrey Brennan, Peter J. Boettke, Steven Horwitz, Loren E. Lomasky, Edward Peter Stringham, and Viktor J. Vanberg. Online Library of Liberty, March 2013. Don Boudreaux on Public Choice. EconTalk. “Constitutional Democracy: Is Democracy Limited by Constitutional Rules?” by Pierre Lemieux. Library of Economics and Liberty, January 2, 2023. Brennan and Buchanan do not offer a counsel of despair. The continued existence of government failures indicates there are still benefits to be had from examining the functioning of alternate rules. This means that The Reason of Rules still has relevance today. The challenge of democratic constitutional revolution is still waiting to be picked up by today’s political economists. But how we go about this “revolution” is crucial. The most important insight in The Reason of Rules may be the continued insistence that knowledge of “optimal” policies is denied to even the best of economists. The rule changes we make are only good so far as they are endorsed by our fellow citizens. Democratic decision-making is therefore not just important for normative reasons. It may be a methodological necessity. Economists who do not truck with this contractarian “democracy”—at least at the level of constitutional rules—will do so at their own peril. Footnotes [1] Geoffrey Brennan and James M. Buchanan, The Reason of Rules: Constitutional Political Economy (Cambridge University Press, 1985; Liberty Fund, 2000), Library of Economics and Liberty. Also available at the Liberty Fund Book Catalog: https://about.libertyfund.org/books/the-reason-of-rules/. [2] Division of Labor and Specialization. Econlib Guide. [3] Cudd, Ann and Seena Eftekhari, “Contractarianism,” The Stanford Encyclopedia of Philosophy (Winter 2021 Edition), Edward N. Zalta (ed.) [4] See footnote 2 on page 43, where Brennan registers his reservations. [5] Rawls, J. 1971 [1999]. A Theory of Justice, pg. 11. Cambridge; Harvard University Press. [6] Buchanan, J. M. and Tullock, G. 1962 [1999]. The Calculus of Consent, pgs. 78-79. Indianapolis: Liberty Fund. *M. Scott King earned his PhD in Economics at George Mason University in 2021, and is a graduate fellow in the F.A. Hayek Program for Advanced Study in Philosophy, Politics, and Economics. He is currently the Probasco Post-Doctoral Research Fellow with the Gary W. Rollins College of Business at the University of Tennessee at Chattanooga. As an Amazon Associate, Econlib earns from qualifying purchases. (0 COMMENTS)

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The Long, Hard Road to “Longtermism”

Book Review of What We Owe the Future, by William MacAskill.1 An issue that has long divided scholars is the question of how much weight to give to the interests of future generations, especially when making decisions of significant public importance. On one side of this issue there have been those like the University of Chicago law professor Eric Posner, who essentially argue that future citizens should receive no weight in decisions made today. In a democracy, it is argued, only the interests of currently living, voting citizens are considered. They can, if they so choose, take the welfare of future citizens into account, but it is their right not to do so as well. On the other hand, there are those, like the late influential philosopher Derek Parfit, who take the view that future citizens should receive as much weight as those alive today. Future generations are not around to express their preferences to us, and we should do our best to accommodate what we think they might want or care about. Moreover, the time period in which a person lives does not dictate their degree of humanity, so granting them anything other than equal weight amounts to an injustice. Among philosophers today, the Parfitian view appears common. The Oxford philosopher John Broome takes a similar position, arguing we should not “discount the future” in a manner akin to discounting cash flows in accounting. This perspective remains rare among economists, however, who tend to hold views much closer to the Posner position, although not always for the same reasons. Economists tend to view discounting in social policy as a natural extension of the necessity to discount in financial analysis. They are taught to respect individuals’ preferences, too. Absent market failures, these preferences should result in rationally self-interested behavior that leads to an efficient allocation of resources, according to standard textbook treatments. Therefore, because many people exhibit a natural time preference, analysts should incorporate those preferences into their analysis. It is under this backdrop of disagreement that Oxford philosopher Will MacAskill has released an important book, What We Owe the Future, which makes an unabashed case for “longtermism.” Longtermism is a philosophy that advocates taking an extremely long-run view on ethical questions and for placing great weight on the interests of future people. Aside from being a professor, MacAskill is a leader of the Effective Altruism movement, which argues for evidence-based philanthropy, and is also a co-founder of the nonprofit 80,000 Hours, which offers advice to young people about how to best use their careers for good. What We Owe the Future is the clearest, best-argued case for why we should care about future generations yet made. Already, it is making waves in the media, and its message is likely to resonate with the brightest young people—those who yearn to make a difference with their lives. We should take this book very, very seriously. At the same time, there is lots to disagree with in it, especially for those who value individual liberty and free markets. MacAskill is an advocate for caution. He argues we should be spending much more time—and presumably money—trying to make new technologies safer. In that sense he is an advocate, not of progress, but for slowing down progress in the name of safety. This is especially true with respect to artificial intelligence, but AI is far from the only technology he is concerned about. And while he seems to support deregulation in some areas, for example by allowing human challenge trials to test new medicines, I suspect he would like to see much more regulation of other technologies. Even so, MacAskill’s new book is a breath of fresh air. It does not feel arcane or overly academic, and it does not get mired in technical debates, like those typically found in academic discussions of discounting. Rather than pick fights with economists, he smartly sticks to philosophy, which is what he does best. This is the kind of book that has the potential to change people’s minds, even if it doesn’t have that impact on everyone. What We Owe the Future begins by laying out the philosophical case for treating future citizens equally to ourselves. MacAskill recites a famous example from Parfit about a girl walking in the forest who cuts her foot on a piece of glass. Should it matter when this event happens—today or 100 years from now—if the pain experienced is the same? MacAskill believes, like Parfit, that the timing of the event is irrelevant from a moral point of view. MacAskill goes on to explain how value systems in society can become locked in, and how this can work in the direction of either good or evil. Slavery was a horrific institution that was accepted for many thousands of years. Even some of the greatest minds in human history accepted the institution of slavery, highlighting the hold that deeply engrained value systems have on our thinking. MacAskill credits the abolitionist movement with bending society’s values towards justice, demonstrating that moral progress is indeed possible in this world, even if it is very hard to achieve. MacAskill argues that the arrival of artificial general intelligence (AGI)—technology that will enable machines to perform tasks as well or better than humans—will create a scenario whereby there is another potential for a long-run lock-in of values. Whoever designs AGI at its inception will determine how the technology responds in situations with important ethical implications. Once these machines are let out into the world, it will be very hard to contain or change them since, by definition, they will be smarter than most people. Experts disagree on when AGI will arrive, but some believe it could be as soon as the next few decades or even the next few years. If this is the case, MacAskill believes we live at a particularly important moment in human history. Much of What We Owe the Future centers around catastrophic risks, an issue that receives considerable attention in the longtermist community. Risks associated with AGI, runaway global warming, asteroid collisions, pandemics (including from the use of biological weapons), and nuclear war are explored at length. These are risks that could cause catastrophes that plausibly lead to the annihilation of the human race or to a permanent return to pre-industrial standards of living. MacAskill argues for taking a careful, analytic approach to potentially dangerous new technologies, in some cases delaying their use and implementation for extended periods of time or indefinitely until technologies are understood well enough so they can be controlled. The book also includes a lengthy section on animal rights, including a fascinating discussion of ways to account for animal wellbeing in a utilitarian framework. There is a chapter on population ethics, which involves questions about the optimal human population size in a society. It is perhaps the best introduction to this topic so far written. Unanswered questions MacAskill makes a lucid and persuasive case for longtermism. Where the book could have been stronger is with respect to practical application. The ethics of longtermism are clear and—to be honest—fairly anodyne. Making the philosophical case for discriminating against future generations, or indeed any class of people, would have been harder. In fact, anyone who even vaguely believes in equality could be forgiven for walking away from this book thinking they are a longtermist. But this may not actually be the case. MacAskill himself lives an extremely ascetic life, giving much of his money to charity and various causes. As a utilitarian, he apparently believes this is consistent with increasing wellbeing in society. I give him credit for doing what he thinks is right, but his lifestyle is also very much outside the mainstream of societal norms. It’s much easier to preach longtermism than it is to practice it, and even if MacAskill has the psychological wherewithal to live this way, most people will not. In fact, the demands a longtermist philosophy puts on society are one of the primary reasons relatively few economists hold the view that all generations should be treated equally, for example in a cost-benefit analysis. The economist Kenneth Arrow is probably most famous for this view, having argued that fairer treatment of future generations could require investing two-thirds or more of current national income, which seems devilishly high to many people. For this reason, it’s not even obvious that giving away most of one’s money to charity is the right approach under a longtermist view. Many of the charities associated with MacAskill and the effective altruism movement, quite admirably, give resources to the poor in developing countries. This is consistent with a utilitarianism that emphasizes present wellbeing, but it is probably not consistent with longtermism. “As compelling as it is to provide malaria bed nets to poor children in Africa, investing most of one’s spare income in financial markets may technically be the more longtermist approach.” As compelling as it is to provide malaria bed nets to poor children in Africa, investing most of one’s spare income in financial markets may technically be the more longtermist approach. The accumulation of wealth will translate into higher living standards for later generations, and probably a more technologically advanced civilization as well. Thus, an ascetic lifestyle may still be warranted if one is to be a longtermist, but the aim of sacrificing is not to help those barely living at subsistence level today. Instead, it becomes to accumulate wealth to leave behind after we are gone. To be fair, the 80,000 Hour organization MacAskill is involved in does endorse a philosophy called “earning to give,” which involves spending the early part of one’s career making a lot of money and then donating most of one’s wealth to philanthropic causes later in life. But even if one waits to give away their money, there will still be the opportunity cost of giving it away in that one likely foregoes even higher returns in financial markets. There may be ways to combine the two goals of helping the poor and making society richer, but very often they will be at odds with one another. Despite these philosophical inconsistencies, few would have a problem with MacAskill’s charity. Large parts of his giving just don’t seem to be motivated by longtermism and may even be at odds with it. His precautionary approach to dealing with catastrophic risks is more philosophically consistent, but still problematic in some ways. He is willing to wait extremely long periods of time—potentially sacrificing opportunities and wellbeing for many generations of individuals—so that society can get a handle on potentially dangerous technologies. Perhaps such an approach could prevent widespread catastrophe, but how does one go about deciding which risks to focus on? Philosophers like Nick Bostrom have come up with arguments for how paperclips could destroy the world through out-of-control artificial intelligence. The example is meant to be illustrative, but it highlights how there is almost no technology that is truly safe. Moreover, some dangerous technologies can be used for good. Should the invention of nuclear weapons have been delayed if the alternative had been the allies losing World War II? And what about imagined risks that aren’t real, such as those associated with genetically modified foods or vaccines? Blocking these technologies would entail substantial costs to humanity for little or no benefit. Another problem we face in society today is policy paralysis, as evidenced by our inability to build infrastructure, as well as a slowdown in global innovation. What society needs more than anything now is a call to action, not a call for more deliberating. MacAskill runs the risk of providing intellectual firepower for further complacency and stagnation. The question of resilience is also barely mentioned in the book. As Nassim Taleb explained in his book Anti-Fragile: Things That Gain from Disorder, a culture that grows too accustomed to avoiding risk may never develop the skills needed to cope with it once it eventually arises. Conclusion For more on these topics, see Charity, by Russell Roberts. Concise Encyclopedia of Economics. Will MacAskill on Longtermism and What We Owe the Future. EconTalk. William MacAskill on Effective Altruism and Doing Good Better. EconTalk. Nassim Nicholas Taleb on Antifragility. EconTalk. “What We Owe the Future” is an outstanding achievement. Anyone interested in questions of intergenerational justice, existential risks, artificial intelligence, and animal rights should read it. Indeed, the book runs the gamut as far as cutting-edge philosophical questions are concerned. It’s a fascinating introduction to these topics, and I suspect many readers will find MacAskill’s answers not only convincing, but inspirational. However, there remain reasons to be skeptical that the philosophical system advocated for in this book is the best prescription for society to follow. The book sometimes reads like promotional material to lure smart, ambitious young people into the longtermist movement. It may even succeed in doing so. But I wish MacAskill were more straightforward with these readers about the sacrifices his philosophical system entails. Whether we can meet the high standard he sets for us is an open question. On the other hand, for the longtermist, we have plenty of time to wait for the answer. References Parfit, Derek. Reasons and Persons, Oxford University Press, 1984. Posner, Eric A. “Agencies Should Ignore Distant-Future Generations,” University of Chicago Law School, Chicago Unbound. Originally published in The University of Chicago Law Review, Vol. 74, No. 1, Symposium: Intergenerational Equity and Discounting (Winter, 2007), pp. 139-143. Footnotes [1] William MacAskill, What We Owe the Future. * James Broughel is As an Amazon Associate, Econlib earns from qualifying purchases. (0 COMMENTS)

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Financial Policy

… [this book] originated, strange to say, as a study of the history of the international bond market. I came to realize in the course of my research, however, that the bond between creditor and debtor was only one of many bonds I needed to consider; and that in many ways the bond market was interesting precisely because it concerned itself with these other bonds as well: above all, the usually implicit contractual bonds between the ruler and ruled, the elected and the electors, but also bonds—more often (though not always) contractual—between states. ——Niall Ferguson, The Cash Nexus: Money and Power in the Modern World, 1700-20001 p. 20 Niall Ferguson’s The Cash Nexus, published in 2001, convinced me that the way that economists approach central banking, monetary policy, and financial regulation was incomplete and misleading. I came away from the book thinking that all elements of financial policy are geared toward the goal of enabling the government to allocate credit to its preferred uses, especially its own spending. The focus of government on credit allocation receives no attention in economics textbooks. Ignoring this fundamental purpose of financial policy, economists act as if central banks exist solely to conduct monetary policy for stabilization purpose. The textbooks, if they do not completely overlook financial regulation, mention it in a hand-wavy way as helping to keep the financial system sound. In an alternate history of economic thought, the paradigm that emerges from The Cash Nexus would have kicked off a substantial research program in financial policy. This research program might have been sufficiently fruitful that the 2022 Nobel Prize in economics would have gone to its leading scholars and perhaps Niall Ferguson as well. Instead, that honor went to Ben Bernanke, Douglas Diamond, and Philip Dybvig, whose insights I regard as pedestrian in comparison. But in fact, there was no such follow-on research program. Ferguson’s framework was never filled in. Had economists absorbed Ferguson’s approach to thinking about financial policy, the financial crisis of 2008 might not have caught them with their pants down. Also, we might have arrived at a different interpretation of the policy response, especially the “quantitative easing” undertaken by the Fed. We might have a better understanding of the strengths and weaknesses of our present financial situation. A Product of Its Time The Cash Nexus takes a historical and institutional view of the development of government finance and central banking. Even as I find its approach relevant for understanding government involvement in financial markets today, the current context is quite different from what Ferguson would have foreseen. To understand why, I think it helps to see the book as a product of its time. Although its copyright date is 2001, The Cash Nexus evidently was put to bed early in 2000. In chapter 10, “Bubble and Busts: Stock Markets in the Long Run,” the latest data point given is from February 2000. The book makes no mention of the market meltdown that got underway with the collapse of the “dotcom” stocks, beginning in March of 2000. This crash would have been a very relevant event to include in the book had the publication process allowed for it. Other events that took place after the book’s publication include: • the terrorist attacks of 9/11/2001 • the invasions of Afghanistan and Iraq • the widespread acceptance of the euro (it was launched in 1999, but it was regarded as a bold experiment, not necessarily destined to succeed. Ferguson refers to it as “the EMU,” for European Monetary Unit, which was how this novel currency was known at the time.) • the financial crisis of 2008 and the response to that crisis, including bank bailouts, the Dodd-Frank legislation, and “quantitative easing.” • the protest movements of Occupy Wall Street and the Tea Party • the populist shocks in 2016 of Donald Trump’s election and the vote for Brexit • the pandemic starting in early 2020 and the fiscal and monetary response • Russia’s invasion of Ukraine and the imposition of economic sanctions by the West in response • movements by the Trump and Biden Administrations in the direction of “decoupling” the American economy from China • a surge in inflation in 2022, leading the Fed to sharply raise interest rates Financial considerations, and what Ferguson calls “the usually implicit contractual bonds between the ruler and the ruled,” were heavily implicated in all these events. But an environment of adverse shocks and reactions against globalization were not what was foreseen in 1999. Instead, 1999 might have been the peak year for the perceived triumph of capitalist democracy, which was how many people interpreted Francis Fukuyama’s End of History, published in 1992. Tony Blair, who became Britain’s Prime Minister in 1997, and Bill Clinton, who became President in 1993, represented the triumph of the elite centrist approach to political economy. Economists were praising central bank independence as the antidote to inflation. They saw a solution for economic development embodied in the “Washington consensus” of free trade, deregulation, and democratic institutions. “As of 1999, prosperity, globalization, movements toward democracy, and elite centrist politics were the norm. In that context, what Ferguson called ‘the square of power’ (tax bureaucracy, legislature, government debt, central bank) apparently had arrived at a benign equilibrium.” As of 1999, prosperity, globalization, movements toward democracy, and elite centrist politics were the norm. In that context, what Ferguson called “the square of power” (tax bureaucracy, legislature, government debt, central bank) apparently had arrived at a benign equilibrium. If The Cash Nexus did not include a clarion call to undertake new research on how governments could establish a sound financial footing, that might have been because of this sense of having reached an end state. The interesting problems appeared to be solved. During the Clinton Administration, the United States seemed capable of becoming the world’s policeman. Ferguson wrote, Under President Clinton, the aims of American foreign policy were extended beyond the defense of allied states—the number of which has increased as a result of NATO enlargement—to include the termination of civil wars in a number of politically sensitive regions, and the occasional use of military force to protect the rights of persecuted minorities in certain countries. p. 394. Although George W. Bush campaigned against this interventionist approach, and he seemed inclined to focus on domestic policy, his Presidency turned out otherwise. He will instead be remembered as the President who, in the aftermath of 9/11, initiated the invasions of Afghanistan and Iraq. President Clinton had allowed his more progressive economic proposals to be vetoed by financial markets, because of their potential adverse consequence for the interest rate on government debt. This provoked Clinton’s adviser James Carville to complain that if he could be reincarnated into a position of power, he would want to come back as the bond market. From World War Two until 1980, the ratio of federal government debt to GDP declined from about 100 percent to just 30 percent. This was largely because inflation and growth in real GDP diluted the debt/GDP ratio, even though the budget was in deficit most years. It was under President Clinton that the government budget of the United States last ran a surplus. Ferguson wrote that “The Clinton surpluses of the late 1990s have raised the prospect of substantial if not total repayment of the federal debt.” (p. 127) Ferguson was far from the only observer contemplating a future with a debt/GDP ratio of zero or less. During the debates over tax-cut proposals made by President Bush in 2001, Federal Reserve Chairman Alan Greenspan chimed in with support for the proposals. His argument was that without federal debt, monetary policy would be impossible to conduct, because it consists of buying or selling government bonds to increase or decrease the money supply, respectively. Ergo, tax cuts were needed in order to prevent the disappearance of government debt. In hindsight, this ridiculous argument came to be refuted, as under Greenspan’s successor the Fed showed that it could purchase mortgage securities just as readily as government bonds. Furthermore, no one need to have been concerned about the government paying off its debt. By now, the debt/GDP ratio has returned to World War Two levels. The twenty-first century would see new norms for conducting fiscal policy. In January 2008, Larry Summers spoke for most economists and policy makers of his generation when he said that fiscal stimulus should be “timely, targeted, and temporary.” Instead, we had fiscal blowouts in response to both the financial crisis of 2008 and the pandemic of 2020. Moreover, once those crises had passed, there seemed to be no inclination to shrink the debt tumor. The War-Making Machine Ferguson argued that throughout history states have periodically engaged in war. War requires resources. Military innovation has made war increasingly capital intensive. Therefore, the states that survived were those that were good at mobilizing resources in times of war. This meant the creation of institutions for raising funds. In order to mobilize resources, the government must be able to collect taxes. Ferguson wrote that this is best undertaken with a tax-collection bureaucracy. Tax collection requires compliance. Rulers found that compliance was easier if taxes were approved by an assembly representing constituents. In medieval times, the assemblies were composed of feudal lords. In more modern economies, the range of represented constituencies expanded, and along with it the range of those eligible to participate in electing representatives. On this view, countries became increasingly democratic in order to enable rulers to collect more taxes. Times of war require more revenue than times of peace. Governments that could borrow during wartime and repay debt afterward could be more successful in war. Ferguson argues that government’s ability to issue securities became an important factor affecting a state’s ability to wage war. Successful governments were able to come up with debt instruments and commitment mechanisms that were attractive to investors. In order to borrow during times of war, government needs large financial institutions that can underwrite its securities. Ultimately, states arrived at the idea of a central bank to ensure the stable functioning of a market for government debt. But states still needed large private underwriters. In the United States, these were known as the “primary dealers,” which purchased securities issued by the Treasury and through which the Federal Reserve Bank of New York conducted open market operations. As Ferguson pointed out, the institutions that emerged to finance war evolved to achieve other ends. Representative assemblies made states more responsive to the desires of the public, leading to the creation of the welfare state. The proportion of tax revenue dedicated to social insurance steadily increased. Over the past century, the public has come to expect government to manage the overall state of the economy. Peacetime government borrowing increased during times of recession. Central banks were tasked with raising the money supply enough to mitigate recessions without raising it too quickly to stoke inflation. Financial regulations and government backing of financial institutions were introduced in order to try to make saving and investing more secure for consumers. Recently, governments went on a spending binge to “combat the pandemic” as if they were fighting a war. When the state began to backstop financial institutions, by providing deposit insurance for example, this gave government the ability to influence the direction of investment. Regulations are used to steer capital toward purposes favored by government. Mortgage lending was an important example, and in the United States taxpayers were put at risk. The Savings & Loan Crisis As part of the New Deal, the government created the Federal Housing Administration (FHA), the Federal National Mortgage Association (Fannie Mae), and the Federal Home Loan Bank Board (FHLBB). The latter did not lend directly to consumers, but it provided backing to the savings and loan industry, which became the main source of mortgage funds. FHA, Fannie Mae, and the S&Ls were encouraged to offer 30-year, fixed-rate, level-payment, amortizing mortgages, in lieu of the short-term balloon mortgages that suffered widespread defaults in the 1920s and in the Great Depression. By the 1970s, the 30-year fixed-rate mortgage itself caused distress, as inflation and interest rates rose. Households were financially secure, but lenders found that their cost of funds rose while the income from outstanding mortgages stayed constant. Had their balance sheets carried assets at current market values, most S&Ls would have been bankrupt by the end of the 1970s. Government officials did their best to keep troubled institutions going. Fannie Mae, although technically bankrupt by 1982, was kept alive long enough to recover when interest rates finally declined in the latter part of the 1980s. Even though the market value of older mortgage loans held by S&Ls was barely more than half their book value, FHLBB allowed S&Ls to report as assets on their balance sheets the full book value of those loans. But losses at the S&Ls worsened, in spite of attempts by the FHLBB to keep them afloat. These attempts included the creation of the Federal Home Loan Mortgage Corporation (Freddie Mac), which helped bankrupt S&Ls maintain fictional solvency by exchanging securities for loans in portfolio without the FHLBB requiring the S&Ls to mark to market the securities on their books, which were trading at prices far below the book values used by the S&Ls. The longer that the policy of “extend and pretend” was followed, the deeper in the hole the industry fell. The end result was that Congress had to vote substantial funds for a bailout to pay off depositors at the failed savings and loans. The 2008 Financial Crisis In reaction to the S&L crisis, regulators introduced capital requirements for depository institutions (primarily banks, now that the savings and loan industry had been decimated) that used risk weights. For the riskiest types of assets permitted, including mortgage loans, the requirement was that $8 in capital had to back each $100 in assets. But other assets—including mortgage securities issued by Freddie Mac and Fannie Mae—were given lower capital requirements, and government debt was assigned the lowest capital requirement of all. For capital efficiency purposes, banks now had a strong incentive to sell to Freddie and Fannie any mortgage deemed “investment quality” by those agencies. In effect, those two government-sponsored enterprises were used to allocate capital toward mortgage loans bundled into securities. For banks, commercial lending and “non-conforming” mortgage loans were relatively disfavored by the risk-based capital regulations. In 2001, risk-based capital requirements were changed under what was called the Recourse Rule. Private investment banks, mostly on Wall Street, were given the ability to issue mortgage securities that could be given low risk weights if held by commercial banks. To do so, the securities had to be carved into “tranches” in which the portions that were the last to bear losses in case of default received AA or AAA bond ratings and were considered suitable for banks, while the remaining tranches that were the first to bear losses were held by other investors. Under the Recourse Rule, the low-risk tranches in these complex Collateralized Mortgage Obligations (CMOs) enabled banks to hold assets backed by mortgage loans that were not of investment quality (subprime loans), while enjoying the advantages of low capital requirements. Dealers that made markets in these low-risk securities were able to use them as collateral for repurchase agreements (repos), which are short-term loans that dealers use to finance their security inventories. Expanded mortgage lending fueled a boom in house prices, which collapsed in 2007. By 2008, it became evident that the risk in CMOs was much higher than the bond rating agencies had calculated. This threatened the solvency of some banks that had large mortgage security portfolios. But the most devastating impact was on securities dealers. In the repo market, even highly-rated mortgage securities became unacceptable as collateral. Most of the major investment banks could not roll over their repo loans, and they sought mergers with commercial banks, with the encouragement of regulators. Previously, investment banking had been separated from commercial banking by the Depression-era Glass-Steagall Act, but in the crisis Glass-Steagall was buried. Even so, one investment bank, Lehman Brothers, was unable to come up with a rescue partner, and its bankruptcy brought the financial crisis to a boil. The Treasury and the Fed determined that funds were needed for a large-scale financial bailout, which became known as the Troubled Asset Relief Program, or TARP. Officials sold this $800 billion bailout to the press and in turn to the public as a way to prevent a collapse of retail banking as had occurred in the 1930s. But I believe that most banks (and therefore most households) would have escaped unscathed without a bailout. Only a few of the large banks that participated heavily in the repo market were in danger. The government’s real concern, I believe, was with the dealers in mortgage securities, the largest of which were also the primary dealers in the Treasury security market. Bailout funds that went into the financial sector (some of the taxpayer largesse went to other special interests, including auto manufacturers) mostly went to the banks that absorbed the primary dealers. The government was worried about the primary dealers in its own securities, not about households’ savings accounts. After 2008, bank regulators and the Dodd-Frank financial reform act discouraged mortgage lending by imposing strict credit standards for mortgage origination. The effect was to end the favorable status of housing in capital allocation. Households found it much harder to qualify for mortgages. Housing starts remained depressed for more than a decade. A shortage of housing emerged, causing rents and prices to rise faster than overall inflation. Much of the capital that did not go to finance housing went instead to finance large government deficits, especially during the pandemic years of 2020-2022. Some investment also went into other financial assets. In the decade between the financial crisis and the pandemic, there was a surge in stock prices, bond prices, valuations of firms funded by venture capital, and cryptocurrencies. The True Meaning of Quantitative Easing If the bank bailouts of 2008 have been widely misinterpreted, then so has another policy adopted in 2008, known as Quantitative Easing (QE). As I suggested above, the bank bailouts were undertaken to protect the primary dealers in government securities, not household deposits. Quantitative easing was explained as a way to expand the money supply at “the zero bound.” Instead, it should be interpreted as a form of debt management. The “zero bound” story to explain QE is that once short-term interest rates approached zero, the Fed had to purchase other securities, including long-term treasuries and mortgage securities, in order to undertake further monetary expansion. But the actual way that QE was undertaken is not consistent with this story. Rather than use QE to expand bank lending and the money supply, the Fed introduced a policy of paying interest on reserves (IOR) in order to induce banks to hold onto reserves rather than lend them out. If the Fed had truly wanted the money supply to expand, it would not have introduced IOR. At the “zero bound,” IOR would have been zero. Years later, the Fed expanded its balance sheet further with what it called reverse repurchase agreements. It was funding its portfolio the way that a securities dealer would, with short-term borrowing in the repo market. With IOR and reverse repo, the Fed was paying a short-term interest rate to fund purchases of long-term securities. The interest rate that it paid was always above zero. There was never any “zero bound.” A better way to understand QE is to view it as debt management, overriding the Treasury. The Treasury would issue a mix of long-term debt and short-term debt. By buying the long-term debt and financing it with short-term borrowing, the Fed was converting the Treasury’s long-term debt into short-term debt. Ultimately, the Treasury and the Fed are both agencies of the government, and we can view their actions in combination. Economist John Cochrane uses the metaphor that the government has two pockets. With its right pocket (Treasury), it issued some long-term debt. With its left pocket (the Fed) the government converted that long-term debt into short-term debt. Until 2022, QE helped lower the government’s overall interest costs without having the Treasury withdraw from the long-term bond market altogether. Thus, QE helped to avoid atrophy in that market. But when interest rates rose in 2022, the government overall was stuck with more short-term debt and higher interest costs than it would have had without QE. The Fed in fact incurred large losses as the short-term interest rates that it had to pay for IOR and reverse repo rose above the rates it was receiving on its long-term Treasuries and mortgage securities. I am suggesting that we view the TARP program in 2008 and the Fed’s subsequent QE through a Cash Nexus lens. The government’s top priority is to ensure that its ability to borrow is never interrupted. TARP kept the primary dealers intact; and QE kept the long-term debt market functioning, while allowing the government to take advantage of the lower cost of short-term debt—at least until the need to confront the outbreak of inflation in 2022 caused QE to backfire from a debt management perspective. Recent Developments and the Square of Power As of early 2023, a number of recent developments served to illustrate the ongoing relevance of Ferguson’s “square of power” model. Recall that the square includes the tax-collecting bureaucracy and note that prior to the 2022 election, the Democratic Congress approved President Biden’s request to appropriate funds for a big increase in hiring by the Internal Revenue Service. The next pillar is a representative legislature, and the Democrats’ loss of the House sets up conflicts with the Biden Administration over fiscal policy, and even the appropriation for more IRS agents is up for negotiation. As many countries stretch their borrowing to unprecedented levels, the third pillar of the government debt market is wobbly. In the United Kingdom, a revolt by bond investors vetoed Prime Minister Truss’ proposals for supply-side tax cuts, terminating her short-lived premiership. Finally, in America, the fourth pillar—the central bank—had spent months engaged in a delicate balancing act. On the one hand, interest rates had to rise dramatically in order to curb inflation. On the other hand, the rate increases had to be gradual and well telegraphed ahead of time in order to avoid catching primary dealers and other large institutions unprepared, which would have caused distress at those key institutions. Another recent development was the collapse of many businesses associated with cryptocurrencies—most dramatically FTX and Alameda, two entities controlled by Sam Bankman-Fried who became notorious as an accused swindler. This development illustrates a major take-away from The Cash Nexus: among the “other bonds” in which the bond market is embedded is the bond between banks and government. The government needs banks in order to ensure that credit is available for its own spending and other favored uses. And banks need government in order to be able to perform their function of holding risky, long-term assets and issuing riskless, short-term liabilities so that households and businesses can do the opposite: hold riskless, short-term assets (like checking account deposits) while issuing risky, long-term liabilities (like mortgages). Government enables banks to do this through a combination of enforcement of debt contracts, explicit backing of financial institutions (deposit insurance, borrowing privileges such as the Fed’s Discount Window), implicit backing (“too big to fail”), and regulatory enforcement intended to reassure the public that they are protected against fraud or reckless behavior. The cryptocurrency sector lacked government protection. Many crypto enthusiasts do not want it, because they would prefer not to be corrupted by or beholden to governments. But the chaos that hit the market in 2022 makes the prospects for a separation of finance from state seem remote. Readers of The Cash Nexus would not be surprised. For more on these topics, see The 2008 Financial Crisis, by Arnold Kling. Concise Encyclopedia of Economics. Government Growth, by Robert Higgs. Concise Encyclopedia of Economics. Savings and Loan Crisis, by Bert Ely. Concise Encyclopedia of Economics. Arnold Kling on Freddie and Fannie and the Recent History of the U.S. Housing Market. EconTalk. “Present at the Destruction,” by Arnold Kling. Library of Economics and Liberty, April 3, 2017. The Cash Nexus bids us to consider the linkage between finance and government. Both banks and government must be perceived as long-lasting in order to function. You might have no problem eating at a restaurant or buying at a clothing store that may have to go out of business next month. But you would not take your banking business to an institution that is at high risk of failure. And you would not feel a need to obey a government that is likely to be overthrown soon. Support from financial institutions helps governments convince citizens of their staying power. And support from government helps financial institutions convince citizens to trust them with their savings. Footnotes [1] Niall Ferguson, The Cash Nexus: Money and Power in the Modern World, 1700-2000. Paperback. Basic Books, 2002. The hardcover was published in 2001 under the title The Cash Nexus: Economics and Politics from the Age of Warfare Through the Age of Welfare. *Arnold Kling has a Ph.D. in economics from the Massachusetts Institute of Technology. He is the author of several books, including Crisis of Abundance: Rethinking How We Pay for Health Care; Invisible Wealth: The Hidden Story of How Markets Work; Unchecked and Unbalanced: How the Discrepancy Between Knowledge and Power Caused the Financial Crisis and Threatens Democracy; and Specialization and Trade: A Re-introduction to Economics. He contributed to EconLog from January 2003 through August 2012. Read more of what Arnold Kling’s been reading. For more book reviews and articles by Arnold Kling, see the Archive. As an Amazon Associate, Econlib earns from qualifying purchases. (0 COMMENTS)

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Biography of Mancur Olson is Now Online

Olson’s major insight in the second half of the book was about how Stalin managed to be a stationary bandit in the Soviet Union while still confiscating a huge amount of the wealth. By nationalizing land and virtually all forms of capital, Stalin took for the state a large part of the wealth created. He also kept wages artificially low for a given position and set of skills, while having a fairly low marginal tax rate. The wealth effect of this policy was that because people were poorer than otherwise, they demanded less leisure, which is, after all, a normal good, and thus worked more. The substitution effect of having low rather than high marginal tax rates was that people also worked more. But over the long run, Olson pointed out, managers, bureaucrats, and workers “shared control . . . over the state enterprises that were the principal source of tax receipts.” By the late 1980s, “virtually no resources were passed on to the Soviet government.” The most important factor behind the collapse of communism, Olson concluded, “was that the communist governments were broke.” Communism, moreover, gave entrepreneurs very little incentive to replace or reallocate capital. So when communism ended, what was left of the capital stock was a very low-value carcass. Olson cited a 1991 study[3] by George Akerlof, et al., that found that “only 8 percent of the East German workers [in East German conglomerates] were producing goods whose value in international markets covered even the variable costs” of production. Olson also noted that because East Germany’s economy was thought to be the most successful of the European communist economies, the Soviet Union was probably even in worse shape. The low value of the capital stock, argued Olson, helped explain why managers and workers in large state enterprises resisted privatization: “their enterprises could not be viable in a competitive marketplace and would not be maintained in a rational economy.” This is from the newly published biography of Mancur Olson in David R. Henderson, ed. The Concise Encyclopedia of Economics. I enjoyed reading The Logic of Collective Action after over 50 years and reading for the first time the whole of The Rise and Decline of Nations and his last book, Power and Prosperity. The discussion above is of Power and Prosperity. Read the whole thing and notice the discussion of Avinash Dixit’s too-narrow reading of The Logic of Collective Action and the mention of William H. Hutt’s work on South Africa. Thanks to Tyler Cowen for reminding me to include the discussion of Sweden. (0 COMMENTS)

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Omer Moav on the Emergence of the State

Since at least Adam Smith, the common wisdom has been that the transition from hunter-gathering to farming allowed the creation of the State. Farming, so went the theory, led to agricultural surplus, and that surplus is the prerequisite for taxation and a State. But economist Omer Moav of Reichman University argues that it wasn’t farming […] The post Omer Moav on the Emergence of the State appeared first on Econlib.

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