The right (and wrong) way to buy stocks

July 9, JDN 2457944

Most people don’t buy stocks at all. Stock equity is the quintessential form of financial wealth, and 42% of financial net wealth in the United States is held by the top 1%, while the bottom 80% owns essentially none.

Half of American households do not have any private retirement savings at all, and are depending either on employee pensions or Social Security for their retirement plans.

This is not necessarily irrational. In order to save for retirement, one must first have sufficient income to live on. Indeed, I got very annoyed at a “financial planning seminar” for grad students I attended recently, trying to scare us about the fact that almost none of us had any meaningful retirement savings. No, we shouldn’t have meaningful retirement savings, because our income is currently much lower than what we can expect to get once we graduate and enter our professions. It doesn’t make sense for someone scraping by on a $20,000 per year graduate student stipend to be saving up for retirement, when they can quite reasonably expect to be making $70,000-$100,000 per year once they finally get that PhD and become a professional economist (or sociologist, or psychologist or physicist or statistician or political scientist or material, mechanical, chemical, or aerospace engineer, or college professor in general, etc.). Even social workers, historians, and archaeologists make a lot more money than grad students. If you are already in the workforce and only expect to be getting small raises in the future, maybe you should start saving for retirement in your 20s. If you’re a grad student, don’t bother. It’ll be a lot easier to save once your income triples after graduation. (Personally, I keep about $700 in stocks mostly to get a feel for what it is like owning and trading stocks that I will apply later, not out of any serious expectation to support a retirement fund. Even at Warren Buffet-level returns I wouldn’t make more than $200 a year this way.)

Total US retirement savings are over $25 trillion, which… does actually sound low to me. In a country with a GDP now over $19 trillion, that means we’ve only saved a year and change of total income. If we had a rapidly growing population this might be fine, but we don’t; our population is fairly stable. People seem to be relying on economic growth to provide for their retirement, and since we are almost certainly at steady-state capital stock and fairly near full employment, that means waiting for technological advancement.

So basically people are hoping that we get to the Wall-E future where the robots will provide for us. And hey, maybe we will; but assuming that we haven’t abandoned capitalism by then (as they certainly haven’t in Wall-E), maybe you should try to make sure you own some assets to pay for robots with?

But okay, let’s set all that aside, and say you do actually want to save for retirement. How should you go about doing it?

Stocks are clearly the way to go. A certain proportion of government bonds also makes sense as a hedge against risk, and maybe you should even throw in the occasional commodity future. I wouldn’t recommend oil or coal at this point—either we do something about climate change and those prices plummet, or we don’t and we’ve got bigger problems—but it’s hard to go wrong with corn or steel, and for this one purpose it also can make sense to buy gold as well. Gold is not a magical panacea or the foundation of all wealth, but its price does tend to correlate negatively with stock returns, so it’s not a bad risk hedge.

Don’t buy exotic derivatives unless you really know what you’re doing—they can make a lot of money, but they can lose it just as fast—and never buy non-portfolio assets as a financial investment. If your goal is to buy something to make money, make it something you can trade at the click of a button. Buy a house because you want to live in that house. Buy wine because you like drinking wine. Don’t buy a house in the hopes of making a financial return—you’ll have leveraged your entire portfolio 10 to 1 while leaving it completely undiversified. And the problem with investing in wine, ironically, is its lack of liquidity.

The core of your investment portfolio should definitely be stocks. The biggest reason for this is the equity premium; equities—that is, stocks—get returns so much higher than other assets that it’s actually baffling to most economists. Bond returns are currently terrible, while stock returns are currently fantastic. The former is currently near 0% in inflation-adjusted terms, while the latter is closer to 16%. If this continues for the next 10 years, that means that $1000 put in bonds would be worth… $1000, while $1000 put in stocks would be worth $4400. So, do you want to keep the same amount of money, or quadruple your money? It’s up to you.

Higher risk is generally associated with higher return, because rational investors will only accept additional risk when they get some additional benefit from it; and stocks are indeed riskier than most other assets, but not that much riskier. For this to be rational, people would need to be extremely risk-averse, to the point where they should never drive a car or eat a cheeseburger. (Of course, human beings are terrible at assessing risk, so what I really think is going on is that people wildly underestimate the risk of driving a car and wildly overestimate the risk of buying stocks.)

Next, you may be asking: How does one buy stocks? This doesn’t seem to be something people teach in school.

You will need a brokerage of some sort. There are many such brokerages, but they are basically all equivalent except for the fees they charge. Some of them will try to offer you various bells and whistles to justify whatever additional cut they get of your trades, but they are almost never worth it. You should choose one that has a low a trade fee as possible, because even a few dollars here and there can add up surprisingly quickly.

Fortunately, there is now at least one well-established reliable stock brokerage available to almost anyone that has a standard trade fee of zero. They are called Robinhood, and I highly recommend them. If they have any downside, it is ironically that they make trading too easy, so you can be tempted to do it too often. Learn to resist that urge, and they will serve you well and cost you nothing.

Now, which stocks should you buy? There are a lot of them out there. The answer I’m going to give may sound strange: All of them. You should buy all the stocks.

All of them? How can you buy all of them? Wouldn’t that be ludicrously expensive?

No, it’s quite affordable in fact. In my little $700 portfolio, I own every single stock in the S&P 500 and the NASDAQ. If I get a little extra money to save, I may expand to own every stock in Europe and China as well.

How? A clever little arrangement called an exchange-traded fund, or ETF for short. An ETF is actually a form of mutual fund, where the fund purchases shares in a huge array of stocks, and adjusts what they own to precisely track the behavior of an entire stock market (such as the S&P 500). Then what you can buy is shares in that mutual fund, which are usually priced somewhere between $100 and $300 each. As the price of stocks in the market rises, the price of shares in the mutual fund rises to match, and you can reap the same capital gains they do.

A major advantage of this arrangement, especially for a typical person who isn’t well-versed in stock markets, is that it requires almost no attention at your end. You can buy into a few ETFs and then leave your money to sit there, knowing that it will grow as long as the overall stock market grows.

But there is an even more important advantage, which is that it maximizes your diversification. I said earlier that you shouldn’t buy a house as an investment, because it’s not at all diversified. What I mean by this is that the price of that house depends only on one thing—that house itself. If the price of that house changes, the full change is reflected immediately in the value of your asset. In fact, if you have 10% down on a mortgage, the full change is reflected ten times over in your net wealth, because you are leveraged 10 to 1.

An ETF is basically the opposite of that. Instead of its price depending on only one thing, it depends on a vast array of things, averaging over the prices of literally hundreds or thousands of different corporations. When some fall, others will rise. On average, as long as the economy continues to grow, they will rise.

The result is that you can get the same average return you would from owning stocks, while dramatically reducing the risk you bear.

To see how this works, consider the past year’s performance of Apple (AAPL), which has done very well, versus Fitbit (FIT), which has done very poorly, compared with the NASDAQ as a whole, of which they are both part.

AAPL has grown over 50% (40 log points) in the last year; so if you’d bought $1000 of their stock a year ago it would be worth $1500. FIT has fallen over 60% (84 log points) in the same time, so if you’d bought $1000 of their stock instead, it would be worth only $400. That’s the risk you’re taking by buying individual stocks.

Whereas, if you had simply bought a NASDAQ ETF a year ago, your return would be 35%, so that $1000 would be worth $1350.

Of course, that does mean you don’t get as high a return as you would if you had managed to choose the highest-performing stock on that index. But you’re unlikely to be able to do that, as even professional financial forecasters are worse than random chance. So, would you rather take a 50-50 shot between gaining $500 and losing $600, or would you prefer a guaranteed $350?

If higher return is not your only goal, and you want to be socially responsible in your investments, there are ETFs for that too. Instead of buying the whole stock market, these funds buy only a section of the market that is associated with some social benefit, such as lower carbon emissions or better representation of women in management. On average, you can expect a slightly lower return this way; but you are also helping to make a better world. And still your average return is generally going to be better than it would be if you tried to pick individual stocks yourself. In fact, certain classes of socially-responsible funds—particularly green tech and women’s representation—actually perform better than conventional ETFs, probably because most investors undervalue renewable energy and, well, also undervalue women. Women CEOs perform better at lower prices; why would you not want to buy their companies?

In fact ETFs are not literally guaranteed—the market as a whole does move up and down, so it is possible to lose money even by buying ETFs. But because the risk is so much lower, your odds of losing money are considerably reduced. And on average, an ETF will, by construction, perform exactly as well as the average performance of a randomly-chosen stock from that market.

Indeed, I am quite convinced that most people don’t take enough risk on their investment portfolios, because they confuse two very different types of risk.

The kind you should be worried about is idiosyncratic risk, which is risk tied to a particular investment—the risk of having chosen the Fitbit instead of Apple. But a lot of the time people seem to be avoiding market risk, which is the risk tied to changes in the market as a whole. Avoiding market risk does reduce your chances of losing money, but it does so at the cost of reducing your chances of making money even more.

Idiosyncratic risk is basically all downside. Yeah, you could get lucky; but you could just as well get unlucky. Far better if you could somehow average over that risk and get the average return. But with diversification, that is exactly what you can do. Then you are left only with market risk, which is the kind of risk that is directly tied to higher average returns.

Young people should especially be willing to take more risk in their portfolios. As you get closer to retirement, it becomes important to have more certainty about how much money will really be available to you once you retire. But if retirement is still 30 years away, the thing you should care most about is maximizing your average return. That means taking on a lot of market risk, which is then less risky overall if you diversify away the idiosyncratic risk.

I hope now that I have convinced you to avoid buying individual stocks. For most people most of the time, this is the advice you need to hear. Don’t try to forecast the market, don’t try to outperform the indexes; just buy and hold some ETFs and leave your money alone to grow.

But if you really must buy individual stocks, either because you think you are savvy enough to beat the forecasters or because you enjoy the gamble, here’s some additional advice I have for you.

My first piece of advice is that you should still buy ETFs. Even if you’re willing to risk some of your wealth on greater gambles, don’t risk all of it that way.

My second piece of advice is to buy primarily large, well-established companies (like Apple or Microsoft or Ford or General Electric). Their stocks certainly do rise and fall, but they are unlikely to completely crash and burn the way that young companies like Fitbit can.

My third piece of advice is to watch the price-earnings ratio (P/E for short). Roughly speaking, this is the number of years it would take for the profits of this corporation to pay off the value of its stock. If they pay most of their profits in dividends, it is approximately how many years you’d need to hold the stock in order to get as much in dividends as you paid for the shares.

Do you want P/E to be large or small? You want it to be small. This is called value investing, but it really should just be called “investing”. The alternatives to value investing are actually not investment but speculation and arbitrage. If you are actually investing, you are buying into companies that are currently undervalued; you want them to be cheap.

Of course, it is not always easy to tell whether a company is undervalued. A common rule-of-thumb is that you should aim for a P/E around 20 (20 years to pay off means about 5% return in dividends); if the P/E is below 10, it’s a fantastic deal, and if it is above 30, it might not be worth the price. But reality is of course more complicated than this. You don’t actually care about current earnings, you care about future earnings, and it could be that a company which is earning very little now will earn more later, or vice-versa. The more you can learn about a company, the better judgment you can make about their future profitability; this is another reason why it makes sense to buy large, well-known companies rather than tiny startups.

My final piece of advice is not to trade too frequently. Especially with something like Robinhood where trades are instant and free, it can be tempting to try to ride every little ripple in the market. Up 0.5%? Sell! Down 0.3%? Buy! And yes, in principle, if you could perfectly forecast every such fluctuation, this would be optimal—and make you an almost obscene amount of money. But you can’t. We know you can’t. You need to remember that you can’t. You should only trade if one of two things happens: Either your situation changes, or the company’s situation changes. If you need the money, sell, to get the money. If you have extra savings, buy, to give those savings a good return. If something bad happened to the company and their profits are going to fall, sell. If something good happened to the company and their profits are going to rise, buy. Otherwise, hold. In the long run, those who hold stocks longer are better off.

Financial fraud is everywhere

Jun 4, JDN 2457909
When most people think of “crime”, they probably imagine petty thieves, pickpockets, drug dealers, street thugs. In short, we think of crime as something poor people do. And certainly, that kind of crime is more visible, and typically easier to investigate and prosecute. It may be more traumatic to be victimized by it (though I’ll get back to that in a moment).

The statistics on this matter are some of the fuzziest I’ve ever come across, so estimates could be off by as much as an order of magnitude. But there is some reason to believe that, within most highly-developed countries, financial fraud may actually be more common than any other type of crime. It is definitely among the most common, and the only serious contenders for exceeding it are other forms of property crime such as petty theft and robbery.

It also appears that financial fraud is the one type of crime that isn’t falling over time. Violent crime and property crime are both at record lows; the average American’s probability of being victimized by a thief or a robber in any given year has fallen from 35% to 11% in the last 25 years. But the rate of financial fraud appears to be roughly constant, and the rate of high-tech fraud in particular is definitely rising. (This isn’t too surprising, given that the technology required is becoming cheaper and more widely available.)

In the UK, the rate of credit card fraud rose during the Great Recession, fell a little during the recovery, and has been holding steady since 2010; it is estimated that about 5% of people in the UK suffer credit card fraud in any given year.

About 1% of US car loans are estimated to contain fraudulent information (such as overestimated income or assets). As there are over $1 trillion in outstanding US car loans, that amounts to about $5 billion in fraud losses every year.

Using DOJ data, Statistic Brain found that over 12 million Americans suffer credit card fraud any given year; based on the UK data, this is probably an underestimate. They also found that higher household income had only a slight effect of increasing the probability of suffering such fraud.

The Office for Victims of Crime estimates that total US losses due to financial fraud are between $40 billion and $50 billion per year—which is to say, the GDP of Honduras or the military budget of Japan. The National Center for Victims of Crime estimated that over 10% of Americans suffer some form of financial fraud in any given year.

Why is fraud so common? Well, first of all, it’s profitable. Indeed, it appears to be the only type of crime that is. Most drug dealers live near the poverty line. Most bank robberies make off with less than $10,000.

But Bernie Madoff made over $50 billion before he was caught. Of course he was an exceptional case; the median Ponzi scheme only makes off with… $2.1 million. That’s over 200 times the median bank robbery.

Second, I think financial fraud allows the perpetrator a certain psychological distance from their victims. Just as it’s much easier to push a button telling a drone to launch a missile than to stab someone to death, it’s much easier to move some numbers between accounts than to point a gun at someone’s head and demand their wallet. Construal level theory is all about how making something seem psychologically more “distant” can change our attitudes toward it; toward things we perceive as “distant”, we think more abstractly, we accept more risks, and we are more willing to engage in violence to advance a cause. (It also makes us care less about outcomes, which may be a contributing factor in the collective apathy toward climate change.)

Perhaps related to this psychological distance, we also generally have a sense that fraud is not as bad as violent crime. Even judges and juries often act as though white-collar criminals aren’t real criminals. Often the argument seems to be that the behavior involved in committing financial fraud is not so different, after all, from the behavior of for-profit business in general; are we not all out to make an easy buck?

But no, it is not the same. (And if it were, this would be more an indictment of capitalism than it is a justification for fraud. So this sort of argument makes a lot more sense coming from socialists than it does from capitalists.)

One of the central justifications for free markets lies in the assumption that all parties involved are free, autonomous individuals acting under conditions of informed consent. Under those conditions, it is indeed hard to see why we have a right to interfere, as long as no one else is being harmed. Even if I am acting entirely out of my own self-interest, as long as I represent myself honestly, it is hard to see what I could be doing that is morally wrong. But take that away, as fraud does, and the edifice collapses; there is no such thing as a “right to be deceived”. (Indeed, it is quite common for Libertarians to say they allow any activity “except by force or fraud”, never quite seeming to realize that without the force of government we would all be surrounded by unending and unstoppable fraud.)

Indeed, I would like to present to you for consideration the possibility that large-scale financial fraud is worse than most other forms of crime, that someone like Bernie Madoff should be viewed as on a par with a rapist or a murderer. (To its credit, our justice system agrees—Madoff was given the maximum sentence of 150 years in maximum security prison.)

Suppose you were given the following terrible choice: Either you will be physically assaulted and beaten until several bones are broken and you fall unconscious—or you will lose your home and all the money you put into it. If the choice were between death and losing your home, obviously, you’d lose your home. But when it is a question of injury, that decision isn’t so obvious to me. If there is a risk of being permanently disabled in some fashion—particularly mentally disabled, as I find that especially terrifying—then perhaps I accept losing my home. But if it’s just going to hurt a lot and I’ll eventually recover, I think I prefer the beating. (Of course, if you don’t have health insurance, recovering from a concussion and several broken bones might also mean losing your home—so in that case, the dilemma is a no-brainer.) So when someone commits financial fraud on the scale of hundreds of thousands of dollars, we should consider them as having done something morally comparable to beating someone until they have broken bones.

But now let’s scale things up. What if terrorist attacks, or acts of war by a foreign power, had destroyed over one million homes, killed tens of thousands of Americans by one way or another, and cut the wealth of the median American family in half? Would we not count that as one of the greatest acts of violence in our nation’s history? Would we not feel compelled to take some overwhelming response—even be tempted toward acts of brutal vengeance? Yet that is the scale of the damage done by the Great Recession—much, if not all, preventable if our regulatory agencies had not been asleep at the wheel, lulled into a false sense of security by the unending refrain of laissez-faire. Most of the harm was done by actions that weren’t illegal, yes; but some of actually was illegal (20% of direct losses are attributable to fraud), and most of the rest should have been illegal but wasn’t. The repackaging and selling of worthless toxic assets as AAA bonds may not legally have been “fraud”, but morally I don’t see how it was different. With this in mind, the actions of our largest banks are not even comparable to murder—they are comparable to invasion or terrorism. No mere individual shooting here; this is mass murder.

I plan to make this a bit of a continuing series. I hope that by now I’ve at least convinced you that the problem of financial fraud is a large and important one; in later posts I’ll go into more detail about how it is done, who is doing it, and what perhaps can be done to stop them.

Can we have property rights without violence?

Apr 23, JDN 2457867

Most likely, you have by now heard of the incident on a United Airlines flight, where a man was beaten and dragged out of a plane because the airline decided that they needed more seats than they had. In case you somehow missed all the news articles and memes, the Wikipedia page on the incident is actually fairly good.

There is a lot of gossip about the passenger’s history, which the flight crew couldn’t possibly have known and is therefore irrelevant. By far the best take I’ve seen on the ethical and legal implications of the incident can be found on Naked Capitalism, so if you do want to know more about it I highly recommend starting there. Probably the worst take I’ve read is on The Pilot Wife Life, but I suppose if you want a counterpoint there you go.

I really have little to add on this particular incident; instead my goal here is to contextualize it in a broader discussion of property rights in general.

Despite the fact that what United’s employees and contractors did was obviously unethical and very likely illegal, there are still a large number of people defending their actions. Aiming for a Woodman if not an Ironman, the most coherent defense I’ve heard offered goes something like this:

Yes, what United did in this particular case was excessive. But it’s a mistake to try to make this illegal, because any regulation that did so would necessarily impose upon fundamental property rights. United owns the airplane; they can set the rules for who is allowed to be on that airplane. And once they set those rules, they need to be able to enforce them. Sometimes, however distasteful it may be, that enforcement will require violence. But property rights are too important to give up. Would you want to live in a society where anyone could just barge into your home and you were not allowed to use force to remove them?

Understood in this context, United contractors calling airport security to get a man dragged off of a plane isn’t an isolated act of violence for no reason; it is part of a broader conflict between the protection of property rights and the reduction of violence. “Stand your ground” laws, IMF “structural adjustment” policies, even Trump’s wall against immigrants can be understood as part of this broader conflict.

One very far-left approach to resolving such a conflict—as taken by the Paste editorial “You’re not mad at United Airlines; you’re mad at America”—is to fall entirely on the side of nonviolence, and say essentially that any system which allows the use of violence to protect property rights is fundamentally corrupt and illegitimate.

I can see why such a view is tempting. It’s simple, for one thing, and that’s always appealing. But if you stop and think carefully about the consequences of this hardline stance, it becomes clear that such a system would be unsustainable. If we could truly never use violence ever to protect any property rights, that would mean that property law in general could no longer be enforced. People could in fact literally break into your home and steal your furniture, and you’d have no recourse, because the only way to stop them would involve either using violence yourself or calling the police, who would end up using violence. Property itself would lose all its meaning—and for those on the far-left who think that sounds like a good thing, I want you to imagine what the world would look like if the only things you could ever use were the ones you could physically hold onto, where you’d leave home never knowing whether your clothes or your food would still be there when you came back. A world without property sounds good if you are imagining that the insane riches of corrupt billionaires would collapse; but if you stop and think about coming home to no food and no furniture, perhaps it doesn’t sound so great. And while it does sound nice to have a world where no one is homeless because they can always find a place to sleep, that may seem less appealing if your home is the one that a dozen homeless people decide to squat in.

The Tragedy of the Commons would completely destroy any such economic system; the only way to sustain it would be either to produce such an enormous abundance of wealth that no amount of greed could ever overtake it, or, more likely, somehow re-engineer human brains so that greed no longer exists. I’m not aware of any fundamental limits on greed; as long as social status increases monotonically with wealth, there will be people who try to amass as much wealth as they possibly can, far beyond what any human being could ever actually consume, much less need. How do I know this? Because they already exist; we call them “billionaires”. A billionaire, essentially by definition, is a hoarder of wealth who owns more than any human being could consume. If someone happens upon a billion dollars and immediately donates most of it to charity (as J.K. Rowling did), they can escape such a categorization; and if they use the wealth to achieve grand visionary ambitions—and I mean real visions, not like Steve Jobs but like Elon Musk—perhaps they can as well. Saving the world from climate change and colonizing Mars are the sort of projects that really do take many billions of dollars to achieve. (Then again, shouldn’t our government be doing these things?) And if they just hold onto the wealth or reinvest it to make even more, a billionaire is nothing less than a hoarder, seeking gratification and status via ownership itself.

Indeed, I think the maximum amount of wealth one could ever really need is probably around $10 million in today’s dollars; with that amount, even a very low-risk investment portfolio could supply enough income to live wherever you want, wear whatever you want, drive whatever you want, eat whatever you want, travel whenever you want. At even a 5% return, that’s $500,000 per year to spend without ever working or depleting your savings. At 10%, you’d get a million dollars a year for sitting there and doing nothing. And yet there are people with one thousand times as much wealth as this.

But not all property is of this form. I was about to say “the vast majority” is not, but actually that’s not true; a large proportion of wealth is in fact in the form of capital hoarded by the rich. Indeed, about 50% of the world’s wealth is owned by the richest 1%. (To be fair, the world’s top 1% is a broader category than one might think; the top 1% in the world is about the top 5% in the US; based on census data, that puts the cutoff at about $250,000 in net wealth.) But the majority of people have wealth in some form, and would stand to suffer if property rights were not enforced at all.

So we might be tempted to the other extreme, as the far-right seems to be, and say that any force is justified in the protection of fundamental property rights—that if vagrants step onto my land, I am well within my rights to get out my shotgun. (You know, hypothetically; not that I own a shotgun, or, for that matter, any land.) This seems to appeal especially to those who nostalgize the life on the frontier, “living off the land” (often losing family members to what now seem like trivial bacterial illnesses), “self-sufficient” (with generous government subsidies), in the “unspoiled wilderness” (from which the Army had forcibly removed Native Americans). Westerns have given us this sense that frontier life offers a kind of freedom and adventure that this urbane civilization lacks. And I suppose I am a fan of at least one Western, since one should probably count Firefly.

Yet of course this is madness; no civilization could survive if it really allowed people to just arbitrarily “defend” whatever property claims they decided to make. Indeed, it’s really just the flip side of the coin; as we’ve seen in Somalia (oh, by the way, we’re deploying troops there again), not protecting property and allowing universal violence to defend any perceived property largely amount to the same thing. If anything, the far-left fantasy seems more appealing; at least then we would not be subject to physical violence, and could call upon the authorities to protect us from that. In the far-right fantasy, we could accidentally step on what someone else claims to be his land and end up shot in the head.

So we need to have rules about who can use violence to defend what property and why. And that, of course, is complicated. We can start by having a government that defines property claims and places limits on their enforcement; but that still leaves the question of which sort of property claims and enforcement mechanisms the government should allow.

I think the principle should essentially be minimum force. We do need to protect property rights, yes; but if there is a way of doing so without committing violence, that’s the way we should do it. And if we do need to use violence, we should use as little as possible.

In theory we already do this: We have “rules of engagement” for the military and “codes of conduct” for police. But in practice, these rules are rarely enforced; they only get applied to really extreme violations, and sometimes not even then. The idea seems to be that enforcing strict rules on our soldiers and police officers constitutes disloyalty, even treason. We should “let them do their jobs”. This is the norm that must change. Those rules are their jobs. If they break those rules, they aren’t doing their jobs—they’re doing something else, something that endangers the safety and security of our society. The disloyalty is not in investigating and enforcing rules against police misconduct—the disloyalty is in police misconduct. If you want to be a cop but you’re not willing to follow the rules, you don’t actually want to be a cop—you want to be a bully with a gun and a badge.

And of course, one need not be a government agency in order to use excessive force. Many private corporations have security forces of their own, which frequently abuse and assault people. Most terrifying of all, there are whole corporations of “private military contractors”—let’s call them what they are: mercenaries—like Academi, formerly known as Blackwater. The whole reason these corporations even exist is to evade regulations on military conduct, and that is why they must be eliminated.

In the United case, there was obviously a nonviolent answer; all they had to do was offer to pay people to give up their seats, and bid up the price until enough people left. Someone would have left eventually; there clearly was a market-clearing price. That would have cost $2,000, maybe $5,000 at the most—a lot better than the $255 million lost in United’s stock value as a result of the bad PR.

If a homeless person decides to squat in your house, yes, perhaps you’d be justified in calling the police to remove them. Clearly you’re under no obligation to provide them room and board indefinitely. But there may be better solutions: Is there a homeless shelter in the area? Could you give them a ride there, or at least bus fare?

When immigrants cross our borders, may we turn them away? Now, here’s one where I’m pretty strongly tempted to go all the way and say we have no right whatsoever to stop them. There are no requirements for being born into citizenship, after all—so on what grounds do we add requirements to acquire citizenship? Is there something in the water of the Great Lakes and the Mississippi River that, when you drink it for 18 years (processed by municipal water systems of course; what are we, barbarians?), automatically makes you into a patriotic American? Does one become more law-abiding, or less capable of cruelty or fanaticism, by being brought into the world on one side of an imaginary line in the sand? If there are going to be requirements for citizenship, shouldn’t they be applied to everyone, and not just people who were born in the wrong place?

Yes, when we have no other choice, we must be prepared to use violence to defend property—because otherwise, there’s no such thing as property. But more often than not, we use violence when we didn’t need to, or use much more violence than was actually necessary. The principle that violence can be justified in defense of property does not entail that any violence is always justified in defense of property.

Markets value rich people more

Feb 26, JDN 2457811

Competitive markets are optimal at maximizing utility, as long as you value rich people more.

That is literally a theorem in neoclassical economics. I had previously thought that this was something most economists didn’t realize; I had delusions of grandeur that maybe I could finally convince them that this is the case. But no, it turns out this is actually a well-known finding; it’s just that somehow nobody seems to care. Or if they do care, they never talk about it. For all the thousands of papers and articles about the distortions created by minimum wage and capital gains tax, you’d think someone could spare the time to talk about the vastly larger fundamental distortions created by the structure of the market itself.

It’s not as if this is something completely hopeless we could never deal with. A basic income would go a long way toward correcting this distortion, especially if coupled with highly progressive taxes. By creating a hard floor and a soft ceiling on income, you can reduce the inequality that makes these distortions so large.

The basics of the theorem are quite straightforward, so I think it’s worth explaining them here. It’s extremely general; it applies anywhere that goods are allocated by market prices and different individuals have wildly different amounts of wealth.

Suppose that each person has a certain amount of wealth W to spend. Person 1 has W1, person 2 has W2, and so on. They all have some amount of happiness, defined by a utility function, which I’ll assume is only dependent on wealth; this is a massive oversimplification of course, but it wouldn’t substantially change my conclusions to include other factors—it would just make everything more complicated. (In fact, including altruistic motives would make the whole argument stronger, not weaker.) Thus I can write each person’s utility as a function U(W). The rate of change of this utility as wealth increases, the marginal utility of wealth, is denoted U'(W).

By the law of diminishing marginal utility, the marginal utility of wealth U'(W) is decreasing. That is, the more wealth you have, the less each new dollar is worth to you.

Now suppose people are buying goods. Each good C provides some amount of marginal utility U'(C) to the person who buys it. This can vary across individuals; some people like Pepsi, others Coke. This marginal utility is also decreasing; a house is worth a lot more to you if you are living in the street than if you already have a mansion. Ideally we would want the goods to go to the people who want them the most—but as you’ll see in a moment, markets systematically fail to do this.

If people are making their purchases rationally, each person’s willingness-to-pay P for a given good C will be equal to their marginal utility of that good, divided by their marginal utility of wealth:

P = U'(C)/U'(W)

Now consider this from the perspective of society as a whole. If you wanted to maximize utility, you’d equalize marginal utility across individuals (by the Extreme Value Theorem). The idea is that if marginal utility is higher for one person, you should give that person more, because the benefit of what you give them will be larger that way; and if marginal utility is lower for another person, you should give that person less, because the benefit of what you give them will be smaller. When everyone is equal, you are at the maximum.

But market prices don’t actually do this. Instead they equalize over willingness-to-pay. So if you’ve got two individuals 1 and 2, instead of having this:

U'(C1) = U'(C2)

you have this:

P1 = P2

which translates to:

U'(C1)/U'(W1) = U'(C2)/U'(W2)

If the marginal utilities were the same, U'(W1) = U'(W2), we’d be fine; these would give the same results. But that would only happen if W1 = W2, that is, if the two individuals had the same amount of wealth.

Now suppose we were instead maximizing weighted utility, where each person gets a weighting factor A based on how “important” they are or something. If your A is higher, your utility matters more. If we maximized this new weighted utility, we would end up like this:

A1*U'(C1) = A2*U'(C2)

Because person 1’s utility counts for more, their marginal utility also counts for more. This seems very strange; why are we valuing some people more than others? On what grounds?

Yet this is effectively what we’ve already done by using market prices.
Just set:
A = 1/U'(W)

Since marginal utility of wealth is decreasing, 1/U'(W) is higher precisely when W is higher.

How much higher? Well, that depends on the utility function. The two utility functions I find most plausible are logarithmic and harmonic. (Actually I think both apply, one to other-directed spending and the other to self-directed spending.)

If utility is logarithmic:

U = ln(W)

Then marginal utility is inversely proportional:

U'(W) = 1/W

In that case, your value as a human being, as spoken by the One True Market, is precisely equal to your wealth:

A = 1/U'(W) = W

If utility is harmonic, matters are even more severe.

U(W) = 1-1/W

Marginal utility goes as the inverse square of wealth:

U'(W) = 1/W^2

And thus your value, according to the market, is equal to the square of your wealth:

A = 1/U'(W) = W^2

What are we really saying here? Hopefully no one actually believes that Bill Gates is really morally worth 400 trillion times as much as a starving child in Malawi, as the calculation from harmonic utility would imply. (Bill Gates himself certainly doesn’t!) Even the logarithmic utility estimate saying that he’s worth 20 million times as much is pretty hard to believe.

But implicitly, the market “believes” that, because when it decides how to allocate resources, something that is worth 1 microQALY to Bill Gates (about the value a nickel dropped on the floor to you or I) but worth 20 QALY (twenty years of life!) to the Malawian child, will in either case be priced at $8,000, and since the child doesn’t have $8,000, it will probably go to Mr. Gates. Perhaps a middle-class American could purchase it, provided it was worth some 0.3 QALY to them.

Now consider that this is happening in every transaction, for every good, in every market. Goods are not being sold to the people who get the most value out of them; they are being sold to the people who have the most money.

And suddenly, the entire edifice of “market efficiency” comes crashing down like a house of cards. A global market that quite efficiently maximizes willingness-to-pay is so thoroughly out of whack when it comes to actually maximizing utility that massive redistribution of wealth could enormously increase human welfare, even if it turned out to cut our total output in half—if utility is harmonic, even if it cut our total output to one-tenth its current value.

The only way to escape this is to argue that marginal utility of wealth is not decreasing, or at least decreasing very, very slowly. Suppose for instance that utility goes as the 0.9 power of wealth:

U(W) = W^0.9

Then marginal utility goes as the -0.1 power of wealth:

U'(W) = 0.9 W^(-0.1)

On this scale, Bill Gates is only worth about 5 times as much as the Malawian child, which in his particular case might actually be too small—if a trolley is about to kill either Bill Gates or 5 Malawian children, I think I save Bill Gates, because he’ll go on to save many more than 5 Malawian children. (Of course, substitute Donald Trump or Charles Koch and I’d let the trolley run over him without a second thought if even a single child is at stake, so it’s not actually a function of wealth.) In any case, a 5 to 1 range across the whole range of human wealth is really not that big a deal. It would introduce some distortions, but not enough to justify any redistribution that would meaningfully reduce overall output.

Of course, that commits you to saying that $1 to a Malawian child is only worth about $1.50 to you or I and $5 to Bill Gates. If you can truly believe this, then perhaps you can sleep at night accepting the outcomes of neoclassical economics. But can you, really, believe that? If you had the choice between an intervention that would give $100 to each of 10,000 children in Malawi, and another that would give $50,000 to each of 100 billionaires, would you really choose the billionaires? Do you really think that the world would be better off if you did?

We don’t have precise measurements of marginal utility of wealth, unfortunately. At the moment, I think logarithmic utility is the safest assumption; it’s about the slowest decrease that is consistent with the data we have and it is very intuitive and mathematically tractable. Perhaps I’m wrong and the decrease is even slower than that, say W^(-0.5) (then the market only values billionaires as worth thousands of times as much as starving children). But there’s no way you can go as far as it would take to justify our current distribution of wealth. W^(-0.1) is simply not a plausible value.

And this means that free markets, left to their own devices, will systematically fail to maximize human welfare. We need redistribution—a lot of redistribution. Don’t take my word for it; the math says so.

Student debt crisis? What student debt crisis?

Dec 18, JDN 2457741
As of this writing, I have over $99,000 in student loans. This is a good thing. It means that I was able to pay for my four years of college, and two years of a master’s program, in order to be able to start this coming five years of a PhD. When I have concluded these eleven years of postgraduate education and incurred six times the world per-capita income in debt, what then will become of me? Will I be left to live on the streets, destitute and overwhelmed by debt?

No. I’ll have a PhD. The average lifetime income of individuals with PhDs in the United States is $3.4 million. Indeed, the median annual income for economists in the US is almost exactly what I currently owe in debt—so if I save well, I could very well pay it off in just a few years. With an advanced degree in economics like mine, or similarly high-paying fields such as physics, medicine, and law one can expect the higher end of that scale, $4 million or more; with a degree in a less-lucrative field such as art, literature, history, or philosophy, one would have to settle for “only” say $3 million. The average lifetime income in the US for someone without any college education is only $1.2 million. So even in literature or history, a PhD is worth about $2 million in future income.

On average, an additional year of college results in a gain in lifetime future earnings of about 15% to 20%. Even when you adjust for interest rates and temporal discounting, this is a rate of return that would make any stock trader envious.

Fitting the law of diminishing returns, the rates of return on education in poor countries are even larger, often mind-bogglingly huge; the increase in lifetime income from a year of college education in Botswana was estimated at 38%. This implies that someone who graduates from college in Botswana earns four times as much money as someone who only finished high school.

We who pay $100,000 to receive an additional $2 to $3 million can hardly be called unfortunate.

Indeed, we are mind-bogglingly fortunate; we have been given an opportunity to better ourselves and the society we live in that is all but unprecedented in human history granted only to a privileged few even today. Right now, only about half of adults in the most educated countries in the world (Canada, Russia, Israel, Japan, Luxembourg, South Korea, and the United States) ever go to college. Only 30% of Americans ever earn a bachelor’s degree, and as recently as 1975 that figure was only 20%. Worldwide, the majority of people never graduate from high school. The average length of schooling in developing countries today is six yearsthat is, sixth grade—and this is an enormous improvement from the two years of average schooling found in developing countries in 1950.

If we look a bit further back in history, the improvements in education are even more staggering. In the United States in 1910, only 13.5% of people graduated high school, and only 2.7% completed a bachelor’s degree. There was no student debt crisis then, to be sure—because there were no college students.

Indeed, I have been underestimating the benefits of education thus far, because education is both a public and private good. The figures I’ve just given have been only the private financial return on education—the additional income received by an individual because they went to college. But there is also a non-financial return, such as the benefits of working in a more appealing or exciting career and the benefits of learning for its own sake. The reason so many people do go into history and literature instead of economics and physics very likely has to do with valuing these other aspects of education as highly as or even more highly than financial income, and it is entirely rational for people to do so. (An interesting survey question I’ve alas never seen asked: “How much money would we have to give you right now to convince you to quit working in philosophy for the rest of your life?”)

Yet even more important is the public return on education, the increased productivity and prosperity of our society as a result of greater education—and these returns are enormous. For every $1 spent on education in the US, the economy grows by an estimated $1.50. Public returns on college education worldwide are on the order of 10%-20% per year of education. This is over and above the 15-20% return already being made by the individuals going to school. This means that raising the average level of education in a country by just one year raises that country’s income by between 25% and 40%.

Indeed, perhaps the simplest way to understand the enormous social benefits of education is to note the strong correlation between education level and income level. This graph comes from the UN Human Development Report Data Explorer; it plots the HDI education index (which ranges from 0, least educated, to 1, most educated) and the per-capita GDP at purchasing power parity (on a log scale, so that each increment corresponds to a proportional increase in GDP); as you can see, educated countries tend to be rich countries, and vice-versa.


Of course, income drives education just as education drives income. But more detailed econometric studies generally (though not without some controversy) show the same basic result: The more educated a country’s people become, the richer that country becomes.

And indeed, the United States is a spectacularly rich country. The figure of “$1 trillion in college debt” sounds alarming (and has been used to such effect in many a news article, ranging from the New York Daily News, Slate, and POLITICO to USA Today and CNN all the way to Bloomberg, MarketWatch, and Business Insider, and even getting support from the Consumer Financial Protection Bureau and The Federal Reserve Bank of New York).

But the United States has a total GDP of over $18.6 trillion, and total net wealth somewhere around $84 trillion. Is it really so alarming that our nation’s most important investment would result in debt of less than two percent of our total nation’s wealth? Democracy Now asks who is getting rich off of $1.3 trillion in student debt? All of us—the students especially.

In fact, the probability of defaulting on student loans is inversely proportional to the amount of loans a student has. Students with over $100,000 in student debt default only 18% of the time, while students with less than $5,000 in student debt default 34% of the time. This should be shocking to those who think that we have a crisis of too much student debt; if student debt were an excess burden that is imposed upon us for little gain, default rates should rise as borrowing amounts increase, as we observe, for example, with credit cards: there is a positive correlation between carrying higher balances and being more likely to default. (This also raises doubts about the argument that higher debt loads should carry higher interest rates—why, if the default rate doesn’t go up?) But it makes perfect sense if you realize that college is an investment—indeed, almost certainly both the most profitable and the most socially responsible investment most people will ever have the opportunity to make. More debt means you had access to more credit to make a larger investment—and therefore your payoff was greater and you were more likely to be able to repay the debt.

Yes, job prospects were bad for college graduates right after the Great Recession—because it was right after the Great Recession, and job prospects were bad for everyone. Indeed, the unemployment rate for people with college degrees was substantially lower than for those without college degrees, all the way through the Second Depression. The New York Times has a nice little gadget where you can estimate the unemployment rate for college graduates; my hint for you is that I just said it’s lower, and I still guessed too high. There was variation across fields, of course; unsurprisingly computer science majors did extremely well and humanities majors did rather poorly. Underemployment was a big problem, but again, clearly because of the recession, not because going to college was a mistake. In fact, unemployment for college graduates (about 9%) has always been so much lower than unemployment for high school dropouts that the maximum unemployment rate for young college graduates is less than the minimum unemployment rate for young high school graduates (10%) over the entire period since the year 2000. Young high school dropouts have fared even worse; their minimum unemployment rate since 2000 was 18%, while their maximum was a terrifying Great Depression-level of 32%. Education isn’t just a good investment—it’s an astonishingly good investment.

There are a lot of things worth panicking about, now that Trump has been elected President. But student debt isn’t one of them. This is a very smart investment, made with a reasonable portion of our nation’s wealth. If you have student debt like I do, make sure you have enough—or otherwise you might not be able to pay it back.

Sometimes people have to lose their jobs. This isn’t a bad thing.

Oct 8, JDN 2457670

Eleizer Yudkowsky (founder of the excellent blog forum Less Wrong) has a term he likes to use to distinguish his economic policy views from either liberal, conservative, or even libertarian: “econoliterate”, meaning the sort of economic policy ideas one comes up with when one actually knows a good deal about economics.

In general I think Yudkowsky overestimates this effect; I’ve known some very knowledgeable economists who disagree quite strongly over economic policy, and often following the conventional political lines of liberal versus conservative: Liberal economists want more progressive taxation and more Keynesian monetary and fiscal policy, while conservative economists want to reduce taxes on capital and remove regulations. Theoretically you can want all these things—as Miles Kimball does—but it’s rare. Conservative economists hate minimum wage, and lean on the theory that says it should be harmful to employment; liberal economists are ambivalent about minimum wage, and lean on the empirical data that shows it has almost no effect on employment. Which is more reliable? The empirical data, obviously—and until more economists start thinking that way, economics is never truly going to be a science as it should be.

But there are a few issues where Yudkowsky’s “econoliterate” concept really does seem to make sense, where there is one view held by most people, and another held by economists, regardless of who is liberal or conservative. One such example is free trade, which almost all economists believe in. A recent poll of prominent economists by the University of Chicago found literally zero who agreed with protectionist tariffs.

Another example is my topic for today: People losing their jobs.

Not unemployment, which both economists and almost everyone else agree is bad; but people losing their jobs. The general consensus among the public seems to be that people losing jobs is always bad, while economists generally consider it a sign of an economy that is run smoothly and efficiently.

To be clear, of course losing your job is bad for you; I don’t mean to imply that if you lose your job you shouldn’t be sad or frustrated or anxious about that, particularly not in our current system. Rather, I mean to say that policy which tries to keep people in their jobs is almost always a bad idea.

I think the problem is that most people don’t quite grasp that losing your job and not having a job are not the same thing. People not having jobs who want to have jobs—unemployment—is a bad thing. But losing your job doesn’t mean you have to stay unemployed; it could simply mean you get a new job. And indeed, that is what it should mean, if the economy is running properly.

Check out this graph, from FRED:


The red line shows hires—people getting jobs. The blue line shows separations—people losing jobs or leaving jobs. During a recession (the most recent two are shown on this graph), people don’t actually leave their jobs faster than usual; if anything, slightly less. Instead what happens is that hiring rates drop dramatically. When the economy is doing well (as it is right now, more or less), both hires and separations are at very high rates.

Why is this? Well, think about what a job is, really: It’s something that needs done, that no one wants to do for free, so someone pays someone else to do it. Once that thing gets done, what should happen? The job should end. It’s done. The purpose of the job was not to provide for your standard of living; it was to achieve the task at hand. Once it doesn’t need done, why keep doing it?

We tend to lose sight of this, for a couple of reasons. First, we don’t have a basic income, and our social welfare system is very minimal; so a job usually is the only way people have to provide for their standard of living, and they come to think of this as the purpose of the job. Second, many jobs don’t really “get done” in any clear sense; individual tasks are completed, but new ones always arise. After every email sent is another received; after every patient treated is another who falls ill.

But even that is really only true in the short run. In the long run, almost all jobs do actually get done, in the sense that no one has to do them anymore. The job of cleaning up after horses is done (with rare exceptions). The job of manufacturing vacuum tubes for computers is done. Indeed, the job of being a computer—that used to be a profession, young women toiling away with slide rules—is very much done. There are no court jesters anymore, no town criers, and very few artisans (and even then, they’re really more like hobbyists). There are more writers now than ever, and occasional stenographers, but there are no scribes—no one powerful but illiterate pays others just to write things down, because no one powerful is illiterate (and even few who are not powerful, and fewer all the time).

When a job “gets done” in this long-run sense, we usually say that it is obsolete, and again think of this as somehow a bad thing, like we are somehow losing the ability to do something. No, we are gaining the ability to do something better. Jobs don’t become obsolete because we can’t do them anymore; they become obsolete because we don’t need to do them anymore. Instead of computers being a profession that toils with slide rules, they are thinking machines that fit in our pockets; and there are plenty of jobs now for software engineers, web developers, network administrators, hardware designers, and so on as a result.

Soon, there will be no coal miners, and very few oil drillers—or at least I hope so, for the sake of our planet’s climate. There will be far fewer auto workers (robots have already done most of that already), but far more construction workers who install rail lines. There will be more nuclear engineers, more photovoltaic researchers, even more miners and roofers, because we need to mine uranium and install solar panels on rooftops.

Yet even by saying that I am falling into the trap: I am making it sound like the benefit of new technology is that it opens up more new jobs. Typically it does do that, but that isn’t what it’s for. The purpose of technology is to get things done.

Remember my parable of the dishwasher. The goal of our economy is not to make people work; it is to provide people with goods and services. If we could invent a machine today that would do the job of everyone in the world and thereby put us all out of work, most people think that would be terrible—but in fact it would be wonderful.

Or at least it could be, if we did it right. See, the problem right now is that while poor people think that the purpose of a job is to provide for their needs, rich people think that the purpose of poor people is to do jobs. If there are no jobs to be done, why bother with them? At that point, they’re just in the way! (Think I’m exaggerating? Why else would anyone put a work requirement on TANF and SNAP? To do that, you must literally think that poor people do not deserve to eat or have homes if they aren’t, right now, working for an employer. You can couch that in cold economic jargon as “maximizing work incentives”, but that’s what you’re doing—you’re threatening people with starvation if they can’t or won’t find jobs.)

What would happen if we tried to stop people from losing their jobs? Typically, inefficiency. When you aren’t allowed to lay people off when they are no longer doing useful work, we end up in a situation where a large segment of the population is being paid but isn’t doing useful work—and unlike the situation with a basic income, those people would lose their income, at least temporarily, if they quit and tried to do something more useful. There is still considerable uncertainty within the empirical literature on just how much “employment protection” (laws that make it hard to lay people off) actually creates inefficiency and reduces productivity and employment, so it could be that this effect is small—but even so, likewise it does not seem to have the desired effect of reducing unemployment either. It may be like minimum wage, where the effect just isn’t all that large. But it’s probably not saving people from being unemployed; it may simply be shifting the distribution of unemployment so that people with protected jobs are almost never unemployed and people without it are unemployed much more frequently. (This doesn’t have to be based in law, either; while it is made by custom rather than law, it’s quite clear that tenure for university professors makes tenured professors vastly more secure, but at the cost of making employment tenuous and underpaid for adjuncts.)

There are other policies we could make that are better than employment protection, active labor market policies like those in Denmark that would make it easier to find a good job. Yet even then, we’re assuming that everyone needs jobs–and increasingly, that just isn’t true.

So, when we invent a new technology that replaces workers, workers are laid off from their jobs—and that is as it should be. What happens next is what we do wrong, and it’s not even anybody in particular; this is something our whole society does wrong: All those displaced workers get nothing. The extra profit from the more efficient production goes entirely to the shareholders of the corporation—and those shareholders are almost entirely members of the top 0.01%. So the poor get poorer and the rich get richer.

The real problem here is not that people lose their jobs; it’s that capital ownership is distributed so unequally. And boy, is it ever! Here are some graphs I made of the distribution of net wealth in the US, using from the US Census.

Here are the quintiles of the population as a whole:


And here are the medians by race:


Medians by age:


Medians by education:


And, perhaps most instructively, here are the quintiles of people who own their homes versus renting (The rent is too damn high!)


All that is just within the US, and already they are ranging from the mean net wealth of the lowest quintile of people under 35 (-$45,000, yes negative—student loans) to the mean net wealth of the highest quintile of people with graduate degrees ($3.8 million). All but the top quintile of renters are poorer than all but the bottom quintile of homeowners. And the median Black or Hispanic person has less than one-tenth the wealth of the median White or Asian person.

If we look worldwide, wealth inequality is even starker. Based on UN University figures, 40% of world wealth is owned by the top 1%; 70% by the top 5%; and 80% by the top 10%. There is less total wealth in the bottom 80% than in the 80-90% decile alone. According to Oxfam, the richest 85 individuals own as much net wealth as the poorest 3.7 billion. They are the 0.000,001%.

If we had an equal distribution of capital ownership, people would be happy when their jobs became obsolete, because it would free them up to do other things (either new jobs, or simply leisure time), while not decreasing their income—because they would be the shareholders receiving those extra profits from higher efficiency. People would be excited to hear about new technologies that might displace their work, especially if those technologies would displace the tedious and difficult parts and leave the creative and fun parts. Losing your job could be the best thing that ever happened to you.

The business cycle would still be a problem; we have good reason not to let recessions happen. But stopping the churn of hiring and firing wouldn’t actually make our society better off; it would keep people in jobs where they don’t belong and prevent us from using our time and labor for its best use.

Perhaps the reason most people don’t even think of this solution is precisely because of the extreme inequality of capital distribution—and the fact that it has more or less always been this way since the dawn of civilization. It doesn’t seem to even occur to most people that capital income is a thing that exists, because they are so far removed from actually having any amount of capital sufficient to generate meaningful income. Perhaps when a robot takes their job, on some level they imagine that the robot is getting paid, when of course it’s the shareholders of the corporations that made the robot and the corporations that are using the robot in place of workers. Or perhaps they imagine that those shareholders actually did so much hard work they deserve to get paid that money for all the hours they spent.

Because pay is for work, isn’t it? The reason you get money is because you’ve earned it by your hard work?

No. This is a lie, told to you by the rich and powerful in order to control you. They know full well that income doesn’t just come from wages—most of their income doesn’t come from wages! Yet this is even built into our language; we say “net worth” and “earnings” rather than “net wealth” and “income”. (Parade magazine has a regular segment called “What People Earn”; it should be called “What People Receive”.) Money is not your just reward for your hard work—at least, not always.

The reason you get money is that this is a useful means of allocating resources in our society. (Remember, money was created by governments for the purpose of facilitating economic transactions. It is not something that occurs in nature.) Wages are one way to do that, but they are far from the only way; they are not even the only way currently in use. As technology advances, we should expect a larger proportion of our income to go to capital—but what we’ve been doing wrong is setting it up so that only a handful of people actually own any capital.

Fix that, and maybe people will finally be able to see that losing your job isn’t such a bad thing; it could even be satisfying, the fulfillment of finally getting something done.

Two terms in marginal utility of wealth

JDN 2457569

This post is going to be a little wonkier than most; I’m actually trying to sort out my thoughts and draw some public comment on a theory that has been dancing around my head for awhile. The original idea of separating terms in marginal utility of wealth was actually suggested by my boyfriend, and from there I’ve been trying to give it some more mathematical precision to see if I can come up with a way to test it experimentally. My thinking is also influenced by a paper Miles Kimball wrote about the distinction between happiness and utility.

There are lots of ways one could conceivably spend money—everything from watching football games to buying refrigerators to building museums to inventing vaccines. But insofar as we are rational (and we are after all about 90% rational), we’re going to try to spend our money in such a way that its marginal utility is approximately equal across various activities. You’ll buy one refrigerator, maybe two, but not seven, because the marginal utility of refrigerators drops off pretty fast; instead you’ll spend that money elsewhere. You probably won’t buy a house that’s twice as large if it means you can’t afford groceries anymore. I don’t think our spending is truly optimal at maximizing utility, but I think it’s fairly good.

Therefore, it doesn’t make much sense to break down marginal utility of wealth into all these different categories—cars, refrigerators, football games, shoes, and so on—because we already do a fairly good job of equalizing marginal utility across all those different categories. I could see breaking it down into a few specific categories, such as food, housing, transportation, medicine, and entertainment (and this definitely seems useful for making your own household budget); but even then, I don’t get the impression that most people routinely spend too much on one of these categories and not enough on the others.

However, I can think of two quite different fundamental motives behind spending money, which I think are distinct enough to be worth separating.

One way to spend money is on yourself, raising your own standard of living, making yourself more comfortable. This would include both football games and refrigerators, really anything that makes your life better. We could call this the consumption motive, or maybe simply the self-directed motive.

The other way is to spend it on other people, which, depending on your personality can take either the form of philanthropy to help others, or as a means of self-aggrandizement to raise your own relative status. It’s also possible to do both at the same time in various combinations; while the Gates Foundation is almost entirely philanthropic and Trump Tower is almost entirely self-aggrandizing, Carnegie Hall falls somewhere in between, being at once a significant contribution to our society and an obvious attempt to bring praise and adulation to himself. I would also include spending on Veblen goods that are mainly to show off your own wealth and status in this category. We can call this spending the philanthropic/status motive, or simply the other-directed motive.

There is some spending which combines both motives: A car is surely useful, but a Ferrari is mainly for show—but then, a Lexus or a BMW could be either to show off or really because you like the car better. Some form of housing is a basic human need, and bigger, fancier houses are often better, but the main reason one builds mansions in Beverly Hills is to demonstrate to the world that one is fabulously rich. This complicates the theory somewhat, but basically I think the best approach is to try to separate a sort of “spending proportion” on such goods, so that say $20,000 of the Lexus is for usefulness and $15,000 is for show. Empirically this might be hard to do, but theoretically it makes sense.

One of the central mysteries in cognitive economics right now is the fact that while self-reported happiness rises very little, if at all, as income increases, a finding which was recently replicated even in poor countries where we might not expect it to be true, nonetheless self-reported satisfaction continues to rise indefinitely. A number of theories have been proposed to explain this apparent paradox.

This model might just be able to account for that, if by “happiness” we’re really talking about the self-directed motive, and by “satisfaction” we’re talking about the other-directed motive. Self-reported happiness seems to obey a rule that $100 is worth as much to someone with $10,000 as $25 is to someone with $5,000, or $400 to someone with $20,000.

Self-reported satisfaction seems to obey a different rule, such that each unit of additional satisfaction requires a roughly equal proportional increase in income.

By having a utility function with two terms, we can account for both of these effects. Total utility will be u(x), happiness h(x), and satisfaction s(x).

u(x) = h(x) + s(x)

To obey the above rule, happiness must obey harmonic utility, like this, for some constants h0 and r:

h(x) = h0 – r/x

Proof of this is straightforward, though to keep it simple I’ve hand-waved why it’s a power law:


h'(2x) = 1/4 h'(x)


h'(x) = r x^n

h'(2x) = r (2x)^n

r (2x)^n = 1/4 r x^n

n = -2

h'(x) = r/x^2

h(x) = – r x^(-1) + C

h(x) = h0 – r/x

Miles Kimball also has some more discussion on his blog about how a utility function of this form works. (His statement about redistribution at the end is kind of baffling though; sure, dollar for dollar, redistributing wealth from the middle class to the poor would produce a higher gain in utility than redistributing wealth from the rich to the middle class. But neither is as good as redistributing from the rich to the poor, and the rich have a lot more dollars to redistribute.)

Satisfaction, however, must obey logarithmic utility, like this, for some constants s0 and k.

The x+1 means that it takes slightly less proportionally to have the same effect as your wealth increases, but it allows the function to be equal to s0 at x=0 instead of going to negative infinity:

s(x) = s0 + k ln(x)

Proof of this is very simple, almost trivial:


s'(x) = k/x

s(x) = k ln(x) + s0

Both of these functions actually have a serious problem that as x approaches zero, they go to negative infinity. For self-directed utility this almost makes sense (if your real consumption goes to zero, you die), but it makes no sense at all for other-directed utility, and since there are causes most of us would willingly die for, the disutility of dying should be large, but not infinite.

Therefore I think it’s probably better to use x +1 in place of x:

h(x) = h0 – r/(x+1)

s(x) = s0 + k ln(x+1)

This makes s0 the baseline satisfaction of having no other-directed spending, though the baseline happiness of zero self-directed spending is actually h0 – r rather than just h0. If we want it to be h0, we could use this form instead:

h(x) = h0 + r x/(x+1)

This looks quite different, but actually only differs by a constant.

Therefore, my final answer for the utility of wealth (or possibly income, or spending? I’m not sure which interpretation is best just yet) is actually this:

u(x) = h(x) + s(x)

h(x) = h0 + r x/(x+1)

s(x) = s0 + k ln(x+1)

Marginal utility is then the derivatives of these:

h'(x) = r/(x+1)^2

s'(x) = k/(x+1)

Let’s assign some values to the constants so that we can actually graph these.

Let h0 = s0 = 0, so our baseline is just zero.

Furthermore, let r = k = 1, which would mean that the value of $1 is the same whether spent either on yourself or on others, if $1 is all you have. (This is probably wrong, actually, but it’s the simplest to start with. Shortly I’ll discuss what happens as you vary the ratio k/r.)

Here is the result graphed on a linear scale:


And now, graphed with wealth on a logarithmic scale:


As you can see, self-directed marginal utility drops off much faster than other-directed marginal utility, so the amount you spend on others relative to yourself rapidly increases as your wealth increases. If that doesn’t sound right, remember that I’m including Veblen goods as “other-directed”; when you buy a Ferrari, it’s not really for yourself. While proportional rates of charitable donation do not increase as wealth increases (it’s actually a U-shaped pattern, largely driven by poor people giving to religious institutions), they probably should (people should really stop giving to religious institutions! Even the good ones aren’t cost-effective, and some are very, very bad.). Furthermore, if you include spending on relative power and status as the other-directed motive, that kind of spending clearly does proportionally increase as wealth increases—gotta keep up with those Joneses.

If r/k = 1, that basically means you value others exactly as much as yourself, which I think is implausible (maybe some extreme altruists do that, and Peter Singer seems to think this would be morally optimal). r/k < 1 would mean you should never spend anything on yourself, which not even Peter Singer believes. I think r/k = 10 is a more reasonable estimate.

For any given value of r/k, there is an optimal ratio of self-directed versus other-directed spending, which can vary based on your total wealth.

Actually deriving what the optimal proportion would be requires a whole lot of algebra in a post that probably already has too much algebra, but the point is, there is one, and it will depend strongly on the ratio r/k, that is, the overall relative importance of self-directed versus other-directed motivation.

Take a look at this graph, which uses r/k = 10.


If you only have 2 to spend, you should spend it entirely on yourself, because up to that point the marginal utility of self-directed spending is always higher. If you have 3 to spend, you should spend most of it on yourself, but a little bit on other people, because after you’ve spent about 2.2 on yourself there is more marginal utility for spending on others than on yourself.

If your available wealth is W, you would spend some amount x on yourself, and then W-x on others:

u(x) = h(x) + s(W-x)

u(x) = r x/(x+1) + k ln(W – x + 1)

Then you take the derivative and set it equal to zero to find the local maximum. I’ll spare you the algebra, but this is the result of that optimization:

x = – 1 – r/(2k) + sqrt(r/k) sqrt(2 + W + r/(4k))

As long as k <= r (which more or less means that you care at least as much about yourself as about others—I think this is true of basically everyone) then as long as W > 0 (as long as you have some money to spend) we also have x > 0 (you will spend at least something on yourself).

Below a certain threshold (depending on r/k), the optimal value of x is greater than W, which means that, if possible, you should be receiving donations from other people and spending them on yourself. (Otherwise, just spend everything on yourself). After that, x < W, which means that you should be donating to others. The proportion that you should be donating smoothly increases as W increases, as you can see on this graph (which uses r/k = 10, a figure I find fairly plausible):


While I’m sure no one literally does this calculation, most people do seem to have an intuitive sense that you should donate an increasing proportion of your income to others as your income increases, and similarly that you should pay a higher proportion in taxes. This utility function would justify that—which is something that most proposed utility functions cannot do. In most models there is a hard cutoff where you should donate nothing up to the point where your marginal utility is equal to the marginal utility of donating, and then from that point forward you should donate absolutely everything. Maybe a case can be made for that ethically, but psychologically I think it’s a non-starter.

I’m still not sure exactly how to test this empirically. It’s already quite difficult to get people to answer questions about marginal utility in a way that is meaningful and coherent (people just don’t think about questions like “Which is worth more? $4 to me now or $10 if I had twice as much wealth?” on a regular basis). I’m thinking maybe they could play some sort of game where they have the opportunity to make money at the game, but must perform tasks or bear risks to do so, and can then keep the money or donate it to charity. The biggest problem I see with that is that the amounts would probably be too small to really cover a significant part of anyone’s total wealth, and therefore couldn’t cover much of their marginal utility of wealth function either. (This is actually a big problem with a lot of experiments that use risk aversion to try to tease out marginal utility of wealth.) But maybe with a variety of experimental participants, all of whom we get income figures on?

The difference between price, cost, and value

JDN 2457559

This topic has been on the voting list for my Patreons for several months, but it never quite seems to win the vote. Well, this time it did. I’m glad, because I was tempted to do it anyway.

“Price”, “cost”, and “value”; the words are often used more or less interchangeably, not only by regular people but even by economists. I’ve read papers that talked about “rising labor costs” when what they clearly meant was rising wages—rising labor prices. I’ve read papers that tried to assess the projected “cost” of climate change by using the prices of different commodity futures. And hardly a day goes buy that I don’t see a TV commercial listing one (purely theoretical) price, cutting it in half (to the actual price), and saying they’re now giving you “more value”.

As I’ll get to, there are reasons to think they would be approximately the same for some purposes. Indeed, they would be equal, at the margin, in a perfectly efficient market—that may be why so many economists use them this way, because they implicitly or explicitly assume efficient markets. But they are fundamentally different concepts, and it’s dangerous to equate them casually.


Price is exactly what you think it is: The number of dollars you must pay to purchase something. Most of the time when we talk about “cost” or “value” and then give a dollar figure, we’re actually talking about some notion of price.

Generally we speak in terms of nominal prices, which are the usual concept of prices in actual dollars paid, but sometimes we do also speak in terms of real prices, which are relative prices of different things once you’ve adjusted for overall inflation. “Inflation-adjusted price” can be a somewhat counter-intuitive concept; if a good’s (nominal) price rises, but by less than most other prices have risen, its real price has actually fallen.

You also need to be careful about just what price you’re looking at. When we look at labor prices, for example, we need to consider not only cash wages, but also fringe benefits and other compensation such as stock options. But other than that, prices are fairly straightforward.


Cost is probably not at all what you think it is. The real cost of something has nothing to do with money; saying that a candy bar “costs $2” or a computer “costs $2,000” is at best a somewhat sloppy shorthand and at worst a fundamental distortion of what cost is and why it matters. No, those are prices. The cost of a candy bar is the toil of children in cocoa farms in Cote d’Ivoire. The cost of a computer is the ecological damage and displaced indigenous people caused by coltan mining in Congo.

The cost of something is the harm that it does to human well-being (or for that matter to the well-being of any sentient being). It is not measured in money but in “the sweat of our laborers, the genius of our scientists, the hopes of our children” (to quote Eisenhower, who understood real cost better than most economists). There is also opportunity cost, the real cost we pay not by what we did, but by what we didn’t do—what we could have done instead.

This is important precisely because while costs should always be reduced when possible, prices can in fact be too low—and indeed, artificially low prices of goods due to externalities are probably the leading reason why humanity bears so many excess real costs. If the price of that chocolate bar accurately reflected the suffering of those African children (perhaps by—Gasp! Paying them a fair wage?), and the price of that computer accurately reflected the ecological damage of those coltan mines (a carbon tax, at least?), you might not want to buy them anymore; in which case, you should not have bought them. In fact, as I’ll get to once I discuss value, there is reason to think that even if you would buy them at a price that accurately reflected the dollar value of the real cost to their producers, we would still buy more than we should.

There is a point at which we should still buy things even though people get hurt making them; if you deny this, stop buying literally anything ever again. We don’t like to think about it, but any product we buy did cause some person, in some place, some degree of discomfort or unpleasantness in production. And many quite useful products will in fact cause death to a nonzero number of human beings.

For some products this is only barely true—it’s hard to feel bad for bestselling authors and artists who sell their work for millions, for whatever toil they may put into their work, whatever their elevated suicide rate (which is clearly endogenous; people aren’t randomly assigned to be writers), they also surely enjoy it a good deal of the time, and even if they didn’t, their work sells for millions. But for many products it is quite obviously true: A certain proportion of roofers, steelworkers, and truck drivers will die doing their jobs. We can either accept that, recognizing that it’s worth it to have roofs, steel, and trucking—and by extension, industrial capitalism, and its whole babies not dying thing—or we can give up on the entire project of human civilization, and go back to hunting and gathering; even if we somehow managed to avoid the direct homicide most hunter-gatherers engage in, far more people would simply die of disease or get eaten by predators.

Of course, we should have safety standards; but the benefits of higher safety must be carefully weighed against the potential costs of inefficiency, unemployment, and poverty. Safety regulations can reduce some real costs and increase others, even if they almost always increase prices. A good balance is struck when real cost is minimized, where any additional regulation would increase inefficiency more than it improves safety.

Actually OSHA are unsung heroes for their excellent performance at striking this balance, just as EPA are unsung heroes for their balance in environmental regulations (and that whole cutting crime in half business). If activists are mad at you for not banning everything bad and business owners are mad at you for not letting them do whatever they want, you’re probably doing it right. Would you rather people saved from fires, or fires prevented by good safety procedures? Would you rather murderers imprisoned, or boys who grow up healthy and never become murderers? If an ounce of prevention is worth a pound of cure, why does everyone love firefighters and hate safety regulators?So let me take this opportunity to say thank you, OSHA and EPA, for doing the jobs of firefighters and police way better than they do, and unlike them, never expecting to be lauded for it.

And now back to our regularly scheduled programming. Markets are supposed to reflect costs in prices, which is why it’s not totally nonsensical to say “cost” when you mean “price”; but in fact they aren’t very good at that, for reasons I’ll get to in a moment.


Value is how much something is worth—not to sell it (that’s the price again), but to use it. One of the core principles of economics is that trade is nonzero-sum, because people can exchange goods that they value differently and thereby make everyone better off. They can’t price them differently—the buyer and the seller must agree upon a price to make the trade. But they can value them differently.

To see how this works, let’s look at a very simple toy model, the simplest essence of trade: Alice likes chocolate ice cream, but all she has is a gallon of vanilla ice cream. Bob likes vanilla ice cream, but all he has is a gallon of chocolate ice cream. So Alice and Bob agree to trade their ice cream, and both of them are happier.

We can measure value in “willingness-to-pay” (WTP), the highest price you’d willingly pay for something. That makes value look more like a price; but there are several reasons we must be careful when we do that. The obvious reason is that WTP is obviously going to vary based on overall inflation; since $5 isn’t worth as much in 2016 as it was in 1956, something with a WTP of $5 in 1956 would have a much higher WTP in 2016. The not-so-obvious reason is that money is worth less to you the more you have, so we also need to take into account the effect of wealth, and the marginal utility of wealth. The more money you have, the more money you’ll be willing to pay in order to get the same amount of real benefit. (This actually creates some very serious market distortions in the presence of high income inequality, which I may make the subject of a post or even a paper at some point.) Similarly there is “willingness-to-accept” (WTA), the lowest price you’d willingly accept for it. In theory these should be equal; in practice, WTA is usually slightly higher than WTP in what’s called endowment effect.

So to make our model a bit more quantitative, we could suppose that Alice values vanilla at $5 per gallon and chocolate at $10 per gallon, while Bob also values vanilla at $5 per gallon but only values chocolate at $4 per gallon. (I’m using these numbers to point out that not all the valuations have to be different for trade to be beneficial, as long as some are.) Therefore, if Alice sells her vanilla ice cream to Bob for $5, both will (just barely) accept that deal; and then Alice can buy chocolate ice cream from Bob for anywhere between $4 and $10 and still make both people better off. Let’s say they agree to also sell for $5, so that no net money is exchanged and it is effectively the same as just trading ice cream for ice cream. In that case, Alice has gained $5 in consumer surplus (her WTP of $10 minus the $5 she paid) while Bob has gained $1 in producer surplus (the $5 he received minus his $4 WTP). The total surplus will be $6 no matter what price they choose, which we can compute directly from Alice’s WTP of $10 minus Bob’s WTA of $4. The price ultimately decides how that total surplus is distributed between the two parties, and in the real world it would very likely be the result of which one is the better negotiator.

The enormous cost of our distorted understanding

(See what I did there?) If markets were perfectly efficient, prices would automatically adjust so that, at the margin, value is equal to price is equal to cost. What I mean by “at the margin” might be clearer with an example: Suppose we’re selling apples. How many apples do you decide to buy? Well, the value of each successive apple to you is lower, the more apples you have (the law of diminishing marginal utility, which unlike most “laws” in economics is actually almost always true). At some point, the value of the next apple will be just barely above what you have to pay for it, so you’ll stop there. By a similar argument, the cost of producing apples increases the more apples you produce (the law of diminishing returns, which is a lot less reliable, more like the Pirate Code), and the producers of apples will keep selling them until the price they can get is only just barely larger than the cost of production. Thus, in the theoretical limit of infinitely-divisible apples and perfect rationality, marginal value = price = marginal cost. In such a world, markets are perfectly efficient and they maximize surplus, which is the difference between value and cost.

But in the real world of course, none of those assumptions are true. No product is infinitely divisible (though the gasoline in a car is obviously a lot more divisible than the car itself). No one is perfectly rational. And worst of all, we’re not measuring value in the same units. As a result, there is basically no reason to think that markets are optimizing anything; their optimization mechanism is setting two things equal that aren’t measured the same way, like trying to achieve thermal equilibrium by matching the temperature of one thing in Celsius to the temperature of other things in Fahrenheit.

An implicit assumption of the above argument that didn’t even seem worth mentioning was that when I set value equal to price and set price equal to cost, I’m setting value equal to cost; transitive property of equality, right? Wrong. The value is equal to the price, as measured by the buyer. The cost is equal to the price, as measured by the seller.

If the buyer and seller have the same marginal utility of wealth, no problem; they are measuring in the same units. But if not, we convert from utility to money and then back to utility, using a different function to convert each time. In the real world, wealth inequality is massive, so it’s wildly implausible that we all have anything close to the same marginal utility of wealth. Maybe that’s close enough if you restrict yourself to middle-class people in the First World; so when a tutoring client pays me, we might really be getting close to setting marginal value equal to marginal cost. But once you include corporations that are owned by billionaires and people who live on $2 per day, there’s simply no way that those price-to-utility conversions are the same at each end. For Bill Gates, a million dollars is a rounding error. For me, it would buy a house, give me more flexible work options, and keep me out of debt, but not radically change the course of my life. For a child on a cocoa farm in Cote d’Ivoire, it could change her life in ways she can probably not even comprehend.

The market distortions created by this are huge; indeed, most of the fundamental flaws in capitalism as we know it are ultimately traceable to this. Why do Americans throw away enough food to feed all the starving children in Africa? Marginal utility of wealth. Why are Silicon Valley programmers driving the prices for homes in San Francisco higher than most Americans will make in their lifetimes? Marginal utility of wealth. Why are the Koch brothers spending more on this year’s elections than the nominal GDP of the Gambia? Marginal utility of wealth. It’s the sort of pattern that once you see it suddenly seems obvious and undeniable, a paradigm shift a bit like the heliocentric model of the solar system. Forget trade barriers, immigration laws, and taxes; the most important market distortions around the world are all created by wealth inequality. Indeed, the wonder is that markets work as well as they do.

The real challenge is what to do about it, how to reduce this huge inequality of wealth and therefore marginal utility of wealth, without giving up entirely on the undeniable successes of free market capitalism. My hope is that once more people fully appreciate the difference between price, cost, and value, this paradigm shift will be much easier to make; and then perhaps we can all work together to find a solution.

Why is Tatooine poor?

JDN 2457513—May 4, 2016

May the Fourth be with you.

In honor of International Star Wars Day, this post is going to be about Star Wars!

[I wanted to include some images from Star Wars, but here are the copyright issues that made me decide it ultimately wasn’t a good idea.]

But this won’t be as frivolous as it may sound. Star Wars has a lot of important lessons to teach us about economics and other social sciences, and its universal popularity gives us common ground to start with. I could use Zimbabwe and Botswana as examples, and sometimes I do; but a lot of people don’t know much about Zimbabwe and Botswana. A lot more people know about Tatooine and Naboo, so sometimes it’s better to use those instead.

In fact, this post is just a small sample of a much larger work to come; several friends of mine who are social scientists in different fields (I am of course the economist, and we also have a political scientist, a historian, and a psychologist) are writing a book about this; we are going to use Star Wars as a jumping-off point to explain some real-world issues in social science.

So, my topic for today, which may end up forming the basis for a chapter of the book, is quite simple:
Why is Tatooine poor?

First, let me explain why this is such a mystery to begin with. We’re so accustomed to poverty being in the world that we expect to see it, we think of it as normal—and for most of human history, that was probably the correct attitude to have. Up until at least the Industrial Revolution, there simply was no way of raising the standard of living of most people much beyond bare subsistence. A wealthy few could sometimes live better, and most societies have had such an elite; but it was never more than about 1% of the population—and sometimes as little as 0.01%. They could have distributed wealth more evenly than they did, but there simply wasn’t that much to go around.

The “prosperous” “democracy” of Periclean Athens for example was really an aristocratic oligarchy, in which the top 1%—the ones who could read and write, and hence whose opinions we read—owned just about everything (including a fair number of the people—slavery). Their “democracy” was a voting system that only applied to a small portion of the population.

But now we live in a very different age, the Information Age, where we are absolutely basking in wealth thanks to enormous increases in productivity. Indeed, the standard of living of an Athenian philosopher was in many ways worse than that of a single mother on Welfare in the United States today; certainly the single mom has far better medicine, communication, and transportation than the philosopher, but she may even have better nutrition and higher education. Really the only things I can think of that the philosopher has more of are jewelry and real estate. The single mom also surely spends a lot more time doing housework, but a good chunk of her work is automated (dishwasher, microwave, washing machine), while the philosopher simply has slaves for that sort of thing. The smartphone in her pocket (81% of poor households in the US have a cellphone, and about half of these are smartphones) and the car in her driveway (75% of poor households in the US own at least one car) may be older models in disrepair, but they would still be unimaginable marvels to that ancient philosopher.

How is it, then, that we still have poverty in this world? Even if we argued that the poverty line in First World countries is too high because they have cars and smartphones (not an argument I agree with by the way—given our enormous productivity there’s no reason everyone shouldn’t have a car and a smartphone, and the main thing that poor people still can’t afford is housing), there are still over a billion people in the world today who live on less than $2 per day in purchasing-power-adjusted real income. That is poverty, no doubt about it. Indeed, it may in fact be a lower standard of living than most human beings had when we were hunter-gatherers. It may literally be a step downward from the Paleolithic.

Here is where Tatooine may give us some insights.

Productivity in the Star Wars universe is clearly enormous; indeed the proportional gap between Star Wars and us appears to be about the same as the proportional gap between us and hunter-gatherer times. The Death Star II had a diameter of 160 kilometers. Its cost is listed as “over 1 trillion credits”, but that’s almost meaningless because we have no idea what the exchange rate is or how the price of spacecraft varies relative to the price of other goods. (Spacecraft actually seem to be astonishingly cheap; in A New Hope it seems to be that a drink is a couple of credits while 10,000 credits is almost enough to buy an inexpensive starship. Basically their prices seem to be similar to ours for most goods, but spaceships are so cheap they are priced like cars instead of like, well, spacecraft.)

So let’s look at it another way: How much metal would it take to build such a thing, and how much would that cost in today’s money?

We actually see quite a bit of the inner structure of the Death Star II in Return of the Jedi, so I can hazard a guess that about 5% of the volume of the space station is taken up by solid material. Who knows what it’s actually made out of, but for a ballpark figure let’s assume it’s high-grade steel. The volume of a 160 km diameter sphere is 4*pi*r^3 = 4*(3.1415)*(80,000)^3 = 6.43 quadrillion cubic meters. If 5% is filled with material, that’s 320 trillion cubic meters. High-strength steel has a density of about 8000 kg/m^3, so that’s 2.6 quintillion kilograms of steel. A kilogram of high-grade steel costs about $2, so we’re looking at $5 quintillion as the total price just for the raw material of the Death Star II. That’s $5,000,000,000,000,000,000. I’m not even including the labor (droid labor, that is) and transportation costs (oh, the transportation costs!), so this is a very conservative estimate.

To get a sense of how ludicrously much money this is, the population of Coruscant is said to be over 1 trillion people, which is just about plausible for a city that covers an entire planet. The population of the entire galaxy is supposed to be about 400 quadrillion.

Suppose that instead of building the Death Star II, Emperor Palpatine had decided to give a windfall to everyone on Coruscant. How much would he have given each person (in our money)? $5 million.

Suppose instead he had offered the windfall to everyone in the galaxy? $12.50 per person. That’s 50 million worlds with an average population of 8 billion each. Instead of building the Death Star II, Palpatine could have bought the whole galaxy lunch.

Put another way, the cost I just estimated for the Death Star II is about 60 million times the current world GDP. So basically if the average world in the Empire produced as much as we currently produce on Earth, there would still not be enough to build that thing. In order to build the Death Star II in secret, it must be a small portion of the budget, maybe 5% tops. In order for only a small number of systems to revolt, the tax rates can’t be more than say 50%, if that; so total economic output on the average world in the Empire must in fact be more like 50 times what it is on Earth today, for a comparable average population. This puts their per-capita GDP somewhere around $500,000 per person per year.

So, economic output is extremely high in the Star Wars universe. Then why is Tatooine poor? If there’s enough output to make basically everyone a millionaire, why haven’t they?

In a word? Power.

Political power is of course very unequally distributed in the Star Wars universe, especially under the Empire but also even under the Old Republic and New Republic.

Core Worlds like Coruscant appear to have fairly strong centralized governments, and at least until the Emperor seized power and dissolved the Senate (as Tarkin announces in A New Hope) they also seemed to have fairly good representation in the Galactic Senate (though how you make a functioning Senate with millions of member worlds I have no idea—honestly, maybe they didn’t). As a result, Core Worlds are prosperous. Actually, even Naboo seems to be doing all right despite being in the Mid Rim, because of their strong and well-managed constitutional monarchy (“elected queen” is not as weird as it sounds—Sweden did that until the 16th century). They often talk about being a “democracy” even though they’re technically a constitutional monarchy—but the UK and Norway do the same thing with if anything less justification.

But Outer Rim Worlds like Tatooine seem to be out of reach of the central galactic government. (Oh, by the way, what hyperspace route drops you off at Tatooine if you’re going from Naboo to Coruscant? Did they take a wrong turn in addition to having engine trouble? “I knew we should have turned left at Christophsis!”) They even seem to be out of range of the monetary system (“Republic credits are no good out here,” said Watto in The Phantom Menace.), which is pretty extreme. That doesn’t usually happen—if there is a global hegemon, usually their money is better than gold. (“good as gold” isn’t strong enough—US money is better than gold, and that’s why people will accept negative real interest rates to hold onto it.) I guarantee you that if you want to buy something with a US $20 bill in Somalia or Zimbabwe, someone will take it. They might literally take it—i.e. steal it from you, and the government may not do anything to protect you—but it clearly will have value.

So, the Outer Rim worlds are extremely isolated from the central government, and therefore have their own local institutions that operate independently. Tatooine in particular appears to be controlled by the Hutts, who in turn seem to have a clan-based system of organized crime, similar to the Mafia. We never get much detail about the ins and outs of Hutt politics, but it seems pretty clear that Jabba is particularly powerful and may actually be the de facto monarch of a sizeable region or even the whole planet.

Jabba’s government is at the very far extreme of what Daron Acemoglu calls extractive regimes (I’ve been reading his tome Why Nations Fail, and while I agree with its core message, honestly it’s not very well-written or well-argued), systems of government that exist not to achieve overall prosperity or the public good, but to enrich a small elite few at the expense of everyone else. The opposite is inclusive regimes, under which power is widely shared and government exists to advance the public good. Real-world systems are usually somewhere in between; the US is still largely inclusive, but we’ve been getting more extractive over the last few decades and that’s a big problem.

Jabba himself appears to be fantastically wealthy, although even his huge luxury hover-yacht (…thing) is extremely ugly and spartan inside. I infer that he could have made it look however he wanted, and simply has baffling tastes in decor. The fact that he seems to be attracted to female humanoids is already pretty baffling, given the obvious total biological incompatibility; so Jabba is, shall we say, a weird dude. Eccentricity is quite common among despots of extractive regimes, as evidenced by Muammar Qaddafi’s ostentatious outfits, Idi Amin’s love of oranges and Kentucky Fried Chicken, and Kim Jong-Un’s fear of barbers and bond with Dennis Rodman. Maybe we would all be this eccentric if we had unlimited power, but our need to fit in with the rest of society suppresses it.

It’s difficult to put a figure on just how wealthy Jabba is, but it isn’t implausible to say that he has a million times as much as the average person on Tatooine, just as Bill Gates has a million times as much as the average person in the US. Like Qaddafi, before he was killed he probably feared that establishing more inclusive governance would only reduce his power and wealth and spread it to others, even if it did increase overall prosperity.
It’s not hard to make the figures work out so that is so. Suppose that for every 1% of the economy that is claimed by a single rentier despot, overall economic output drops by the same 1%. Then for concreteness, suppose that at optimal efficiency, the whole economy could produce $1 trillion. The amount of money that the despot can claim is determined by the portion he tries to claim, p, times the total amount that the economy will produce, which is (1-p) trillion dollars. So the despot’s wealth will be maximized when p(1-p) is maximized, which is p = 1/2; so the despot would maximize his own wealth at $250 billion if he claimed half of the economy, even though that also means that the economy produces half as much as it could. If he loosened his grip and claimed a smaller share, millions of his subjects would benefit; but he himself would lose more money than he gained. (You can also adjust these figures so that the “optimal” amount for the despot to claim is larger or smaller than half, depending on how severely the rent-seeking disrupts overall productivity.)

It’s important to note that it is not simply geography (galactography?) that makes Tatooine poor. Their sparse, hot desert may be less productive agriculturally, but that doesn’t mean that Tatooine is doomed to poverty. Indeed, today many of the world’s richest countries (such as Qatar) are in deserts, because they produce huge quantities of oil.

I doubt that oil would actually be useful in the Old Republic or the Empire, but energy more generally seems like something you’d always need. Tatooine has enormous flat desert plains and two suns, meaning that its potential to produce solar energy has to be huge. They couldn’t export the energy directly of course, but they could do so indirectly—the cheaper energy could allow them to build huge factories and produce starships at a fraction of the cost that other planets do. They could then sell these starships as exports and import water from planets where it is abundant like Naboo, instead of trying to produce their own water locally through those silly (and surely inefficient) moisture vaporators.

But Jabba likely has fought any efforts to invest in starship production, because it would require a more educated workforce that’s more likely to unionize and less likely to obey his every command. He probably has established a high tariff on water imports (or even banned them outright), so that he can maintain control by rationing the water supply. (Actually one thing I would have liked to see in the movies was Jabba being periodically doused by slaves with vats of expensive imported water. It would not only show an ostentatious display of wealth for a desert culture, but also serve the much more mundane function of keeping his sensitive gastropod skin from dangerously drying out. That’s why salt kills slugs, after all.) He also probably suppressed any attempt to establish new industries of any kind of Tatooine, fearing that with new industry could come a new balance of power.

The weirdest part to me is that the Old Republic didn’t do something about it. The Empire, okay, sure; they don’t much care about humanitarian concerns, so as long as Tatooine is paying its Imperial taxes and staying out of the Emperor’s way maybe he leaves them alone. But surely the Republic would care that this whole planet of millions if not billions of people is being oppressed by the Hutts? And surely the Republic Navy is more than a match for whatever pitiful military forces Jabba and his friends can muster, precisely because they haven’t established themselves as the shipbuilding capital of the galaxy? So why hasn’t the Republic deployed a fleet to Tatooine to unseat the Hutts and establish democracy? (It could be over pretty fast; we’ve seen that one good turbolaser can destroy Jabba’s hover-yacht—and it looks big enough to target from orbit.)

But then, we come full circle, back to the real world: Why hasn’t the US done the same thing in Zimbabwe? Would it not actually work? We sort of tried it in Libya—a lot of people died, and results are still pending I guess. But doesn’t it seem like we should be doing something?

Is Equal Unfair?

JDN 2457492

Much as you are officially a professional when people start paying you for what you do, I think you are officially a book reviewer when people start sending you books for free asking you to review them for publicity. This has now happened to me, with the book Equal Is Unfair by Don Watkins and Yaron Brook. This post is longer than usual, but in order to be fair to the book’s virtues as well as its flaws, I felt a need to explain quite thoroughly.

It’s a very frustrating book, because at times I find myself agreeing quite strongly with the first part of a paragraph, and then reaching the end of that same paragraph and wanting to press my forehead firmly into the desk in front of me. It makes some really good points, and for the most part uses economic statistics reasonably accurately—but then it rides gleefully down a slippery slope fallacy like a waterslide. But I guess that’s what I should have expected; it’s by leaders of the Ayn Rand Institute, and my experience with reading Ayn Rand is similar to that of Randall Monroe (I’m mainly referring to the alt-text, which uses slightly foul language).

As I kept being jostled between “That’s a very good point.”, “Hmm, that’s an interesting perspective.”, and “How can anyone as educated as you believe anything that stupid!?” I realized that there are actually three books here, interleaved:

1. A decent economics text on the downsides of taxation and regulation and the great success of technology and capitalism at raising the standard of living in the United States, which could have been written by just about any mainstream centrist neoclassical economist—I’d say it reads most like John Taylor or Ken Galbraith. My reactions to this book were things like “That’s a very good point.”, and “Sure, but any economist would agree with that.”

2. An interesting philosophical treatise on the meanings of “equality” and “opportunity” and their application to normative economic policy, as well as about the limitations of statistical data in making political and ethical judgments. It could have been written by Robert Nozick (actually I think much of it was based on Robert Nozick). Some of the arguments are convincing, others are not, and many of the conclusions are taken too far; but it’s well within the space of reasonable philosophical arguments. My reactions to this book were things like “Hmm, that’s an interesting perspective.” and “Your argument is valid, but I think I reject the second premise.”

3. A delusional rant of the sort that could only be penned by a True Believer in the One True Gospel of Ayn Rand, about how poor people are lazy moochers, billionaires are world-changing geniuses whose superior talent and great generosity we should all bow down before, and anyone who would dare suggest that perhaps Steve Jobs got lucky or owes something to the rest of society is an authoritarian Communist who hates all achievement and wants to destroy the American Dream. It was this book that gave me reactions like “How can anyone as educated as you believe anything that stupid!?” and “You clearly have no idea what poverty is like, do you?” and “[expletive] you, you narcissistic ingrate!”

Given that the two co-authors are Executive Director and a fellow of the Ayn Rand Institute, I suppose I should really be pleasantly surprised that books 1 and 2 exist, rather than disappointed by book 3.

As evidence of each of the three books interleaved, I offer the following quotations:

Book 1:

“All else being equal, taxes discourage production and prosperity.” (p. 30)

No reasonable economist would disagree. The key is all else being equal—it rarely is.

“For most of human history, our most pressing problem was getting enough food. Now food is abundant and affordable.” (p.84)

Correct! And worth pointing out, especially to anyone who thinks that economic progress is an illusion or we should go back to pre-industrial farming practices—and such people do exist.

“Wealth creation is first and foremost knowledge creation. And this is why you can add to the list of people who have created the modern world, great thinkers: people such as Euclid, Aristotle, Galileo, Newton, Darwin, Einstein, and a relative handful of others.” (p.90, emph. in orig.)

Absolutely right, though as I’ll get to below there’s something rather notable about that list.

“To be sure, there is competition in an economy, but it’s not a zero-sum game in which some have to lose so that others can win—not in the big picture.” (p. 97)

Yes! Precisely! I wish I could explain to more people—on both the Left and the Right, by the way—that economics is nonzero-sum, and that in the long run competitive markets improve the standard of living of society as a whole, not just the people who win that competition.

Book 2:

“Even opportunities that may come to us without effort on our part—affluent parents, valuable personal connections, a good education—require enormous effort to capitalize on.” (p. 66)

This is sometimes true, but clearly doesn’t apply to things like the Waltons’ inherited billions, for which all they had to do was be born in the right family and not waste their money too extravagantly.

“But life is not a game, and achieving equality of initial chances means forcing people to play by different rules.” (p. 79)

This is an interesting point, and one that I think we should acknowledge; we must treat those born rich differently from those born poor, because their unequal starting positions mean that treating them equally from this point forward would lead to a wildly unfair outcome. If my grandfather stole your grandfather’s wealth and passed it on to me, the fair thing to do is not to treat you and I equally from this point forward—it’s to force me to return what was stolen, insofar as that is possible. And even if we suppose that my grandfather earned far vaster wealth than yours, I think a more limited redistribution remains justified simply to put you and I on a level playing field and ensure fair competition and economic efficiency.

“The key error in this argument is that it totally mischaracterizes what it means to earn something. For the egalitarians, the results of our actions don’t merely have to be under our control, but entirely of our own making. […] But there is nothing like that in reality, and so what the egalitarians are ultimately doing is wiping out the very possibility of earning something.” (p. 193)

The way they use “egalitarian” as an insult is a bit grating, but there clearly are some actual egalitarian philosophers whose views are this extreme, such as G.A. Cohen, James Kwak and Peter Singer. I strongly agree that we need to make a principled distinction between gains that are earned and gains that are unearned, such that both sets are nonempty. Yet while Cohen would seem to make “earned” an empty set, Watkins and Brook very nearly make “unearned” empty—you get what you get, and you deserve it. The only exceptions they seem willing to make are outright theft and, what they consider equivalent, taxation. They have no concept of exploitation, excessive market power, or arbitrage—and while they claim they oppose fraud, they seem to think that only government is capable of it.

Book 3:

“What about government handouts (usually referred to as ‘transfer payments’)?” (p. 23)

Because Social Security is totally just a handout—it’s not like you pay into it your whole life or anything.

“No one cares whether the person who fixes his car or performs his brain surgery or applies for a job at his company is male or female, Indian or Pakistani—he wants to know whether they are competent.” (p.61)

Yes they do. We have direct experimental evidence of this.

“The notion that ‘spending drives the economy’ and that rich people spend less than others isn’t a view seriously entertained by economists,[…]” (p. 110)

The New Synthesis is Keynesian! This is what Milton Friedman was talking about when he said, “We’re all Keynesians now.”

“Because mobility statistics don’t distinguish between those who don’t rise and those who can’t, they are useless when it comes to assessing how healthy mobility is.” (p. 119)

So, if Black people have much lower odds of achieving high incomes even controlling for education, we can’t assume that they are disadvantaged or discriminated against; maybe Black people are just lazy or stupid? Is that what you’re saying here? (I think it might be.)

“Payroll taxes alone amount to 15.3 percent of your income; money that is taken from you and handed out to the elderly. This means that you have to spend more than a month and a half each year working without pay in order to fund other people’s retirement and medical care.” (p. 127)

That is not even close to how taxes work. Taxes are not “taken” from money you’d otherwise get—taxation changes prices and the monetary system depends upon taxation.

“People are poor, in the end, because they have not created enough wealth to make themselves prosperous.” (p. 144)

This sentence was so awful that when I showed it to my boyfriend, he assumed it must be out of context. When I showed him the context, he started swearing the most I’ve heard him swear in a long time, because the context was even worse than it sounds. Yes, this book is literally arguing that the reason people are poor is that they’re just too lazy and stupid to work their way out of poverty.

“No society has fully implemented the egalitarian doctrine, but one came as close as any society can come: Cambodia’s Khmer Rouge.” (p. 207)

Because obviously the problem with the Khmer Rouge was their capital gains taxes. They were just too darn fair, and if they’d been more selfish they would never have committed genocide. (The authors literally appear to believe this.)


So there are my extensive quotations, to show that this really is what the book is saying. Now, a little more summary of the good, the bad, and the ugly.

One good thing is that the authors really do seem to understand fairly well the arguments of their opponents. They quote their opponents extensively, and only a few times did it feel meaningfully out of context. Their use of economic statistics is also fairly good, though occasionally they present misleading numbers or compare two obviously incomparable measures.

One of the core points in Equal is Unfair is quite weak: They argue against the “shared-pie assumption”, which is that we create wealth as a society, and thus the rest of society is owed some portion of the fruits of our efforts. They maintain that this is fundamentally authoritarian and immoral; essentially they believe a totalizing false dichotomy between either absolute laissez-faire or Stalinist Communism.

But the “shared-pie assumption” is not false; we do create wealth as a society. Human cognition is fundamentally social cognition; they said themselves that we depend upon the discoveries of people like Newton and Einstein for our way of life. But it should be obvious we can never pay Einstein back; so instead we must pay forward, to help some child born in the ghetto to rise to become the next Einstein. I agree that we must build a society where opportunity is maximized—and that means, necessarily, redistributing wealth from its current state of absurd and immoral inequality.

I do however agree with another core point, which is that most discussions of inequality rely upon a tacit assumption which is false: They call it the “fixed-pie assumption”.

When you talk about the share of income going to different groups in a population, you have to be careful about the fact that there is not a fixed amount of wealth in a society to be distributed—not a “fixed pie” that we are cutting up and giving around. If it were really true that the rising income share of the top 1% were necessary to maximize the absolute benefits of the bottom 99%, we probably should tolerate that, because the alternative means harming everyone. (In arguing this they quote John Rawls several times with disapprobation, which is baffling because that is exactly what Rawls says.)

Even if that’s true, there is still a case to be made against inequality, because too much wealth in the hands of a few people will give them more power—and unequal power can be dangerous even if wealth is earned, exchanges are uncoerced, and the distribution is optimally efficient. (Watkins and Brook dismiss this contention out of hand, essentially defining beneficent exploitation out of existence.)

Of course, in the real world, there’s no reason to think that the ballooning income share of the top 0.01% in the US is actually associated with improved standard of living for everyone else.

I’ve shown these graphs before, but they bear repeating:

Income shares for the top 1% and especially the top 0.1% and 0.01% have risen dramatically in the last 30 years.


But real median income has only slightly increased during the same period.


Thus, mean income has risen much faster than median income.


While theoretically it could be that the nature of our productivity technology has shifted in such a way that it suddenly became necessary to heap more and more wealth on the top 1% in order to continue increasing national output, there is actually very little evidence of this. On the contrary, as Joseph Stiglitz (Nobel Laureate, you may recall) has documented, the leading cause of our rising inequality appears to be a dramatic increase in rent-seeking, which is to say corruption, exploitation, and monopoly power. (This probably has something to do with why I found in my master’s thesis that rising top income shares correlate quite strongly with rising levels of corruption.)

Now to be fair, the authors of Equal is Unfair do say that they are opposed to rent-seeking, and would like to see it removed. But they have a very odd concept of what rent-seeking entails, and it basically seems to amount to saying that whatever the government does is rent-seeking, whatever corporations do is fair free-market competition. On page 38 they warn us not to assume that government is good and corporations are bad—but actually it’s much more that they assume that government is bad and corporations are good. (The mainstream opinion appears to be actually that both are bad, and we should replace them both with… er… something.)

They do make some other good points I wish more leftists would appreciate, such as the point that while colonialism and imperialism can damage countries that suffer them and make them poorer, they generally do not benefit the countries that commit them and make them richer. The notion that Europe is rich because of imperialism is simply wrong; Europe is rich because of education, technology, and good governance. Indeed, the greatest surge in Europe’s economic growth occurred as the period of imperialism was winding down—when Europeans realized that they would be better off trying to actually invent and produce things rather than stealing them from others.

Likewise, they rightfully demolish notions of primitivism and anti-globalization that I often see bouncing around from folks like Naomi Klein. But these are book 1 messages; any economist would agree that primitivism is a terrible idea, and very few are opposed to globalization per se.

The end of Equal is Unfair gives a five-part plan for unleashing opportunity in America:

1. Abolish all forms of corporate welfare so that no business can gain unfair advantage.

2. Abolish government barriers to work so that every individual can enjoy the dignity of earned success.

3. Phase out the welfare state so that America can once again become the land of self-reliance.

4. Unleash the power of innovation in education by ending the government monopoly on schooling.

5. Liberate innovators from the regulatory shackles that are strangling them.

Number 1 is hard to disagree with, except that they include literally everything the government does that benefits a corporation as corporate welfare, including things like subsidies for solar power that the world desperately needs (or millions of people will die).

Number 2 sounds really great until you realize that they are including all labor standards, environmental standards and safety regulations as “barriers to work”; because it’s such a barrier for children to not be able to work in a factory where your arm can get cut off, and such a barrier that we’ve eliminated lead from gasoline emissions and thereby cut crime in half.

Number 3 could mean a lot of things; if it means replacing the existing system with a basic income I’m all for it. But in fact it seems to mean removing all social insurance whatsoever. Indeed, Watkins and Brook do not appear to believe in social insurance at all. The whole concept of “less fortunate”, “there but for the grace of God go I” seems to elude them. They have no sense that being fortunate in their own lives gives them some duty to help others who were not; they feel no pang of moral obligation whatsoever to help anyone else who needs help. Indeed, they literally mock the idea that human beings are “all in this together”.

They also don’t even seem to believe in public goods, or somehow imagine that rational self-interest could lead people to pay for public goods without any enforcement whatsoever despite the overwhelming incentives to free-ride. (What if you allow people to freely enter a contract that provides such enforcement mechanisms? Oh, you mean like social democracy?)

Regarding number 4, I’d first like to point out that private schools exist. Moreover, so do charter schools in most states, and in states without charter schools there are usually vouchers parents can use to offset the cost of private schools. So while the government has a monopoly in the market share sense—the vast majority of education in the US is public—it does not actually appear to be enforcing a monopoly in the anti-competitive sense—you can go to private school, it’s just too expensive or not as good. Why, it’s almost as if education is a public good or a natural monopoly.

Number 5 also sounds all right, until you see that they actually seem most opposed to antitrust laws of all things. Why would antitrust laws be the ones that bother you? They are designed to increase competition and lower barriers, and largely succeed in doing so (when they are actually enforced, which is rare of late). If you really want to end barriers to innovation and government-granted monopolies, why is it not patents that draw your ire?

They also seem to have trouble with the difference between handicapping and redistribution—they seem to think that the only way to make outcomes more equal is to bring the top down and leave the bottom where it is, and they often use ridiculous examples like “Should we ban reading to your children, because some people don’t?” But of course no serious egalitarian would suggest such a thing. Education isn’t fungible, so it can’t be redistributed. You can take it away (and sometimes you can add it, e.g. public education, which Watkins and Brooks adamantly oppose); but you can’t simply transfer it from one person to another. Money on the other hand, is by definition fungible—that’s kind of what makes it money, really. So when we take a dollar from a rich person and give it to a poor person, the poor person now has an extra dollar. We’ve not simply lowered; we’ve also raised. (In practice it’s a bit more complicated than that, as redistribution can introduce inefficiencies. So realistically maybe we take $1.00 and give $0.90; that’s still worth doing in a lot of cases.)

If attributes like intelligence were fungible, I think we’d have a very serious moral question on our hands! It is not obvious to me that the world is better off with its current range of intelligence, compared to a world where geniuses had their excess IQ somehow sucked out and transferred to mentally disabled people. Or if you think that the marginal utility of intelligence is increasing, then maybe we should redistribute IQ upward—take it from some mentally disabled children who aren’t really using it for much and add it onto some geniuses to make them super-geniuses. Of course, the whole notion is ridiculous; you can’t do that. But whereas Watkins and Brook seem to think it’s obvious that we shouldn’t even if we could, I don’t find that obvious at all. You didn’t earn your IQ (for the most part); you don’t seem to deserve it in any deep sense; so why should you get to keep it, if the world would be much better off if you didn’t? Why should other people barely be able to feed themselves so I can be good at calculus? At best, maybe I’m free to keep it—but given the stakes, I’m not even sure that would be justifiable. Peter Singer is right about one thing: You’re not free to let a child drown in a lake just to keep your suit from getting wet.

Ultimately, if you really want to understand what’s going on with Equal is Unfair, consider the following sentence, which I find deeply revealing as to the true objectives of these Objectivists:

“Today, meanwhile, although we have far more liberty than our feudal ancestors, there are countless ways in which the government restricts our freedom to produce and trade including minimum wage laws, rent control, occupational licensing laws, tariffs, union shop laws, antitrust laws, government monopolies such as those granted to the post office and education system, subsidies for industries such as agriculture or wind and solar power, eminent domain laws, wealth redistribution via the welfare state, and the progressive income tax.” (p. 114)

Some of these are things no serious economist would disagree with: We should stop subsidizing agriculture and tariffs should be reduced or removed. Many occupational licenses are clearly unnecessary (though this has a very small impact on inequality in real terms—licensing may stop you from becoming a barber, but it’s not what stops you from becoming a CEO). Others are legitimately controversial: Economists are currently quite divided over whether minimum wage is beneficial or harmful (I lean toward beneficial, but I’d prefer a better solution), as well as how to properly regulate unions so that they give workers much-needed bargaining power without giving unions too much power. But a couple of these are totally backward, exactly contrary to what any mainstream economist would say: Antitrust laws need to be enforced more, not eliminated (don’t take it from me; take it from that well-known Marxist rag The Economist). Subsidies for wind and solar power make the economy more efficient, not less—and suspiciously Watkins and Brook omitted the competing subsidies that actually are harmful, namely those to coal and oil.

Moreover, I think it’s very revealing that they included the word progressive when talking about taxation. In what sense does making a tax progressive undermine our freedom? None, so far as I can tell. The presence of a tax undermines freedom—your freedom to spend that money some other way. Making the tax higher undermines freedom—it’s more money you lose control over. But making the tax progressive increases freedom for some and decreases it for others—and since rich people have lower marginal utility of wealth and are generally more free in substantive terms in general, it really makes the most sense that, holding revenue constant, making a tax progressive generally makes your people more free.

But there’s one thing that making taxes progressive does do: It benefits poor people and hurts rich people. And thus the true agenda of Equal is Unfair becomes clear: They aren’t actually interested in maximizing freedom—if they were, they wouldn’t be complaining about occupational licensing and progressive taxation, they’d be outraged by forced labor, mass incarceration, indefinite detention, and the very real loss of substantive freedom that comes from being born into poverty. They wouldn’t want less redistribution, they’d want more efficient and transparent redistribution—a shift from the current hodgepodge welfare state to a basic income system. They would be less concerned about the “freedom” to pollute the air and water with impunity, and more concerned about the freedom to breathe clean air and drink clean water.

No, what they really believe is rich people are better. They believe that billionaires attained their status not by luck or circumstance, not by corruption or ruthlessness, but by the sheer force of their genius. (This is essentially the entire subject of chapter 6, “The Money-Makers and the Money-Appropriators”, and it’s nauseating.) They describe our financial industry as “fundamentally moral and productive” (p.156)—the industry that you may recall stole millions of homes and laundered money for terrorists. They assert that no sane person could believe that Steve Wozniack got lucky—I maintain no sane person could think otherwise. Yes, he was brilliant; yes, he invented good things. But he had to be at the right place at the right time, in a society that supported and educated him and provided him with customers and employees. You didn’t build that.

Indeed, perhaps most baffling is that they themselves seem to admit that the really great innovators, such as Newton, Einstein, and Darwin, were scientists—but scientists are almost never billionaires. Even the common counterexample, Thomas Edison, is largely false; he mainly plagiarized from Nikola Tesla and appropriated the ideas of his employees. Newton, Einstein and Darwin were all at least upper-middle class (as was Tesla, by the way—he did not die poor as is sometimes portrayed), but they weren’t spectacularly mind-bogglingly rich the way that Steve Jobs and Andrew Carnegie were and Bill Gates and Jeff Bezos are.

Some people clearly have more talent than others, and some people clearly work harder than others, and some people clearly produce more than others. But I just can’t wrap my head around the idea that a single man can work so hard, be so talented, produce so much that he can deserve to have as much wealth as a nation of millions of people produces in a year. Yet, Mark Zuckerberg has that much wealth. Remind me again what he did? Did he cure a disease that was killing millions? Did he colonize another planet? Did he discover a fundamental law of nature? Oh yes, he made a piece of software that’s particularly convenient for talking to your friends. Clearly that is worth the GDP of Latvia. Not that silly Darwin fellow, who only uncovered the fundamental laws of life itself.

In the grand tradition of reducing complex systems to simple numerical values, I give book 1 a 7/10, book 2 a 5/10, and book 3 a 2/10. Equal is Unfair is about 25% book 1, 25% book 2, and 50% book 3, so altogether their final score is, drumroll please: 4/10. Maybe read the first half, I guess? That’s where most of the good stuff is.