"In branding profits as excessive and penalising the efficient entrepreneurs by discriminatory taxation, people are injuring themselves. Taxing profits is tantamount to taxing success in best serving the public. The only goal of all production activities is to employ the factors of production in such a way that they render the highest possible output. The smaller the input required for the production of an article becomes, the more of the scarce factors of production is left for the production of other articles. But the better an entrepreneur succeeds in this regard, the more is he vilified and the more is he soaked by taxation. Increasing costs per unit of output, that is, waste, is praised as a virtue. ...
"All people, entrepreneurs as well as non-entrepreneurs, look askance upon any profits earned by other people. Envy is a common weakness of men. People are loath to acknowledge the fact that they themselves could have earned profits if they had displayed the same foresight and judgment the successful businessman did. Their resentment is the more violent, the more they are subconsciously aware of this fact.
"There would not be any profits but for the eagerness of the public to acquire the merchandise offered for sale by the successful entrepreneur. But the same people who scramble for these articles vilify the businessman and call his profit ill-got."~ Ludwig Von Mises from his 1951 paper 'Profit and Loss'
Tuesday, 9 June 2026
"In branding profits as excessive, people are injuring themselves."
Monday, 4 May 2026
Envy
"Socialism is driven by envy of the rich, not concern for the poor."~ paraphrased from George Orwell's Road to Wigan Pier"[The envious] do not want to own your fortune, they want you to lose it; they do not want to succeed, they want you to fail; they do not want to live, they want you to die; they desire nothing, they hate existence, and they keep running, each trying not to learn that the object of his hatred is himself. '''~ Ayn Rand from 'Galt's Speech'
Thursday, 9 April 2026
"The Greens are proposing one of the most aggressive tax regimes of its kind anywhere in the developed world..."
"The Greens are proposing one of the most aggressive tax regimes of its kind anywhere in the developed world, resulting in a broad-based raid on Kiwis who’ve worked hard, saved, and built something over a lifetime.
"The idea this only hits the wealthy simply doesn't stack up. One in five Kiwi homes is held in a trust, and the Greens would tax those assets from the first dollar. In Auckland, that means an annual bill of over $18,000 on a mortgage-free family home, or $3,600 for first home buyers with a twenty-percent deposit.
"And it doesn't stop there. A 33 percent death tax would force many families to sell farms, homes, or businesses just to pay the bill. Inheriting the average dairy farm would trigger a $1.2 million tax bill. There is nothing fair about taxing grief, or taxing the same income again when it's earned, saved, and finally passed on.
"Most countries that have tried wealth taxes have scrapped them because they drive investment and talent offshore. Death taxes are even worse, New Zealand tried one and abandoned it in 1993 because it crushed farming families and raised almost nothing.
“This package is light on evidence, heavy on populism, and green with envy.”
~ Austin Ellingham-Banks on the Taxpayer Union's 'NEW REPORT: Green With Envy: Wealth, Death, And Trust Taxes Examined'"One 'solution' to inequality ... is the wealth tax. ... This taxing away of capital means less means of production and thus less production and higher prices. At the same time, it means less demand for labour and thus lower wages. [The] programme is a call for mass impoverishment....
"Taxing wealth is not merely a levy on individuals but a direct seizure of the capital required for production, which ultimately harms everyone's standard of living. ...
"As [Ludwig Von] Mises observed* ...., almost all of the technological advances of the last centuries are available to and can be fully understood by engineers in even the most impoverished corners of the world. What stops the implementation of those advances is not any lack of technological knowledge but a lack of capital. Thus, a farmer in India who has seen a tractor on television can easily understand the value of using one. What stops him from using one is certainly not any lack of technological knowledge. It is certainly not that he does not know how to operate a tractor or could not easily be taught how to do so. What stops him is that he cannot afford a tractor. He does not possess the capital necessary to buy a tractor and cannot find a lender to provide it. This is a lack of capital that probably could not be made good by any rise in the local capital/income ratio. It reflects generations of insufficient local capital accumulation."
~ George Reisman from his comment on 'The Problem with the Wealth Tax' and his 'Piketty’s Capital: Wrong Theory/Destructive Program' [emphases mine]
"New Zealand’s productivity challenges are strongly linked to low capital intensity. ... New Zealand’s slowing labour productivity growth is likely to reflect both slowing growth in innovation and declines in the capital to labour ratio. ... New Zealand’s capital intensity [already] lags other countries...."~ Treasury from their 2024 report 'Causes of New Zealand’s low capital intensity'
* Ludwig Von Mises, in his chapter 'Capital Supply & American Prosperity'--in which he observes that "the average standard of living is in [America] is higher than in any other country of the world, not because the American statesmen and politicians are superior to the foreign statesmen and politicians, but because the per-head quota of capital invested is in America higher than in other countries."
Monday, 22 September 2025
Your "unlived life"
"The world is full of people suffering from the effects of their own unlived life. They become bitter, critical, or rigid, not because the world is cruel to them, but because they have betrayed their own inner possibilities. The artist who never makes art becomes cynical about those who do. The lover who never risks loving mocks romance. The thinker who never commits to a philosophy sneers at belief itself. And yet, all of them suffer, because deep down they know: the life they mock is the life they were meant to live."~ Carl Jung
Monday, 25 August 2025
Greed is good
"Call it 'greed' if you want. But greed built the light bulb, the skyscraper, the airplane, and the vaccine. Envy never built a thing."~ Rock Chartrand
Friday, 25 July 2025
The crucial - and unappreciated - function of wealth in an industrial economy
“A widespread ignorance of a crucial economic issue is apparent in most discussions of today’s problems: it is ignorance on the part of the public, evasion on the part of most economists, and crude demagoguery on the part of certain politicians. The issue is the function of wealth in an industrial economy."Most people seem to believe that wealth is primarily an object of consumption—that the rich spend all or most of their money on personal luxury. Even if this were true, it would be their inalienable right—but it does not happen to be true. The percentage of income which men spend on consumption stands in inverse ratio to the amount of their wealth. The percentage which the rich spend on personal consumption is so small that it is of no significance to a country’s economy. The money of the rich is invested in production; it is an indispensable part of the stock seed that makes production possible. ..."In view of what they hear from the experts, the people cannot be blamed for their ignorance and their helpless confusion. If an average housewife struggles with her incomprehensibly shrinking budget and sees a tycoon in a resplendent limousine, she might well think that just one of his diamond cuff links would solve all her problems. She has no way of knowing that if all the personal luxuries of all the tycoons were expropriated, it would not feed her family — and millions of other, similar families — for one week; and that the entire country would starve on the first morning of the week to follow . . . . How would she know it, if all the voices she hears are telling her that we must soak the rich?“No one tells her that higher taxes imposed on the rich (and the semi-rich) will not come out of their consumption expenditures, but out of their investment capital (i.e., their savings); that such taxes will mean less investment, i.e., less production, fewer jobs, higher prices for scarcer goods; and that by the time the rich have to lower their standard of living, hers will be gone, along with her savings and her husband’s job — and no power in the world (no economic power) will be able to revive the dead industries (there will be no such power left).”~ Ayn Rand, from her 1974 article 'The Inverted Moral Priorities,' collected in The Voice of Reason
Sunday, 13 July 2025
20 years after 7/7
"Have we learned the lessons of 7/7? So begins every trite radio and TV discussion today as we mark 20 years since four homegrown jihadists blew themselves up on London’s transport network and took 52 innocent souls with them.
"Going by much of the commentary, you’d think this was a purely logistical, security question. There’s a long piece on the BBC website, talking about how the police and the security services were forced to up their game after the London Bombings, the new powers they now enjoy as a consequence, the attendant concerns over civil liberties, etc.
"The words ‘Islamist’ and ‘jihadist’ do not appear once in the piece, even as it details the evolving ‘extremist’ threat posed first by al-Qaeda and then the ‘self-styled Islamic State’. There is often a stubborn refusal, a stammering hesitation, to mention what flavour of ‘extremism’ most menaces us – a cowardly tic that was skewered best by Morrissey: ‘An extreme what? An extreme rabbit?’
"This attempt to brush over the I-word – to blithely ignore the religious, ideological character of those hellish bombings two decades ago – is everywhere today. The deadliest terror attack on UK soil since Lockerbie – the deadliest terror attack on London ever – is being talked about as if it were motivated by some vaguely defined form of ‘hate’ or ‘division’, rather than a global Islamist movement."~ Tom Slater from his post '7/7 and the refusal to confront Islamist terror'
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"The main reason so many people fear Islam is all the terrorism carried out by Muslims. The London bombings of twenty years ago are but one entry in a long, long list. Muslims are much more prone to commit acts of terrorism than any other group in the world. This has been true for forty years.
"No, this does not mean that all or most Muslims are terrorists. As I have often said, some of the bravest people in the world are Muslims who know that the terrorists can find them and their families and fight them anyway.
"No, this does not mean it is decent behaviour to buttonhole your Muslim work colleague and harangue him or her for the crimes of their co-religionists.
"It does mean that unless and until the Muslim world confronts the fact that most terrorism is Islamic terrorism, the non-Muslim world is rational to view Muslims with extra suspicion and to discriminate against them in matters of security. The idealistic refusal of the Western part of the non-Islamic world (or rather its political class) to do this is folly, a folly that will eventually backfire on Muslims living in the West.~ Natalie Solent from her post 'The main reason so many people fear Islam'
"Clearly 'the whole of Islam' did not bomb London, or Madrid, or Istanbul, or Jakarta, or Bali, or New York. But there is a world-wide trend there, don't you think, that we should not ignore. One that needs to be taken seriously, that needs to be condemned.
"The culture of Islam fundamentalism needs to be condemned, as I argued here briefly just the other day before all this happened, and here some weeks ago. ..."But it's not enough to just condemn it. Islam must be reformed, and the hate-success, clitorectomies-for-everybody, kill-the-west culture that has fomented nothing but hatred and poverty across the Muslim world firmly rejected. Witness the effect that the sisters of Robert McCartney had in speaking out against Irish violence — by saying "NO MORE!" they brought the hope of ending what once seemed un-ending. Only a like rejection from within is ever going to change the culture of Islam."Second, Islam needs a Reformation. Urgently. As I pointed out here and here four years ago to noisy dissent, unlike the West, Islam never had a Reformation, and 1.4 billion Muslims and at least 750 Londoners are the poorer for that today. Islam never had a Renaissance. It never had an Aquinas to liberate science, thought and life from its religious shackles. Crikey, Islam doesn't even have a New Testament saying that all the God-awful and God-ordained killing in that earlier collection of papyrus is no longer necessary. Islamic culture needs to embrace Enlightenment values, and it needs to do so damn quickly.
"It needs its own McCartney sisters and its own Aquinas. Until it gets them the culture stands condemned, with smoking ruins and a trail of corpses across the west as sad monuments to its destructive power."~ Me from my post 'Condemning a Culture'
"The Islamic terrorists who commit these atrocities are not the poor or downtrodden of the Muslim world, they are its best and brightest. What sort of culture has its best and brightest commit multiple murder, while its poor and downtrodden flee (when they can) to find a better life."Freedom's enemies have many faces, but one fundamental evil: hatred of the good for being the good. The lietmotif of nihilist hatred is a "radical rejection of the good, absolutely and in principle; rejection of what is good by any standard and by all standards, rejection of good as such. The emotional expression of nihilism is 'hatred of the good for being the good'."~ Me from my post 'Business As Usual'
"Good guys can't believe nihilism. They can't imagine that anyone could accept nihilism, let alone try to practice nihilism, let alone cultivate in himself a hatred of the good. The good guys' naiveté on this point is their main strategic weakness: how do you fight enemies you can't even believe exist?"~ Michael Miller from his post 'Nihilist Mutants'
- "Londoners are so wonderfully calm under this sort of pressure. Grace under pressure.
- "52 people killed. 700 injured. I hope some of those killed were the perpetrators.
- "London stock exchange down, and then straight back up again. Business as usual.
- "Given the planning that this attack displays, the good news is the relatively low loss of life. Despite the easy, soft targets they chose to rip apart with their explosives, it seems the cowardly, destructive fuckers were unable to acquire the materiel to kill and destroy at the level of Madrid, New York or Bali, or the coordination to kill on an even greater scale. Is that some sort of blessing? Are these people weaker in their destructive powere than we give them credit for?
- At times like these, isn't it a reminder that (despite their mixed premises and many political differences between us—and with significant low-life exceptions such as George Galloway and Keith Locke) western people and politicians actually share more than we differ. Tony Blair's words at midday London time could hardly be bettered: "It is important, however, that those engaged in terrorism realise that our determination to defend our values and our way of life is greater than their determination to cause death and destruction to innocent people in a desire to impose extremism on the world. Whatever they do, it is our determination they will never succeed in destroying what we hold dear in this country and in other civilised nations around the world.”
- The solidarity shown by western leaders at Gleneagles was something to see. Thirteen leaders including Jacques Chirac, George Bush, Kofi Annan and [even] Vladimir Putin stood shoulder-to-shoulder on stage behind Tony Blair has he decried the outrage, and promised to defend our values. I hope they mean it.
- Once again we see the lesson that you can not kill terrorism, you can only choke off its means of supply by hunting down those who support them and give them succour. At times such as these it becomes even more important that those who value human life and the ideas that support life do make a stand for the values of liberty and freedom.
- Those people that commit these atrocities and those who support them have exactly nothing to offer us except bloodshed , tears and death. Nothing."
~ Me from my post 'Grace Under Pressure'
"Many years ago I was working in The City [of London] and there were two events that made travel into work almost impossible.
"The first was a series of storms that brought down power lines, blocked train routes and so on. Not surprisingly, the place was empty the next day. Why bother to struggle through?
"The other event was an IRA bomb which caused massive damage and loss of life. Trains were disrupted, travel to work the next day was horribly difficult and yet there were more people at work than on a normal day. There was no co-ordination to this, no instructions went out, but it appeared that people were crawling off their sick beds in order to be there at work the next day, thrusting their mewling and pewling infants into the arms of anyone at all so that they could be there.
"Yes, we’ll take an excuse for a day off, throw a sickie. But you threaten us, try to kill us? Kill and injure some of us?
"'Fuck you, sunshine.
"'We’ll not be having that. '
"No grand demonstrations, few warlike chants, a desire for revenge, of course, but the reaction of the average man and woman in the street? Yes, you’ve tried it now bugger off. We’re not scared, no, you won’t change us. Even if we are scared, you can still bugger off."~ Tim Worstall from his post 'From Back in the Day'
Saturday, 14 June 2025
Let’s call ‘taxing the rich’ what it really is: Theft
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| Picture of New Zealand's richest man. Guaranteed a reaction against his success by a certain sort of commentator ... |
EVERY SO OFTEN A PIECE of dross comes over my monitor that just cries out to be fisked. Like this rant against the latest NBR Rich List by someone called Dr Neal Curtis. His piece argues that "as society groans under the weight of wealth inequality" (can you hear the groans, readers?) there should be a "different slogan to ‘tax the rich'." The one he favours: "reclaim the wealth'."
Yes, he's an ultra-redistributionist. Aka, a thief. Walter Williams knows the type:
Dr Curtis's piece is of course a reaction to publication of the NBR Rich List, which without fail gets a certain sort of person to hyperventilate.
Dr Curtis is that sort of person.
And this screed vomiting forth at Newsroom is the result.
Dr Curtis, by the way, is said by his bio to be "a comics scholar and critical theorist with wide-ranging interests." Lead item on his Areas of Expertise is: Comics. So let's just call him Mr Curtis.
MR CURTIS BGINS: THIS Government, he says, is "gutting government departments and cutting public services."
I wish this were true instead of comical. (Spending is now higher under Nicola Willis than under Grant Robertson. Full-time employees under the Luxon Government was 64,222 when elected, and is now 63,238. There have been cuts, it's true, but none anywhere near as big as I would hope.)
But his beginning is only a drive-by to pass off his credentials. Three paragraphs in we get to the meat. So it's here that I'll begin my fisking.
MR CURTIS: [There are] three central assumptions of current economic dogma that those who question are branded as ‘radical leftists.’ These assumptions are underpinned by the beliefs that wealth trickles down; deregulation is good for business; and the state should stay out of the market and everything should be privatised.
Should I cry "strawman" this early in the piece? Each of these pieces of alleged dogma is both fly-blown and overblown. No-one outside a piss-poor public-choice lecture would anyone say everything should be privatised. (Courts? Police? Army?) And no-one anywhere advocates so-called "trickle-down." His point here is not to make sense, however, it's simply to damn the rich so he can later advocate their being eaten.
So he ploughs on regardless, challenging each of the assertions he's just straw-manned. Like his logic, let's looks at each of them in reverse.
MR CURTIS: ...the state has always been an economic entrepreneur funding all kinds of technological innovation, such as the internet, but this often goes unreported in the dominant economic journalism.
"Always" is doing a lot of work here. There's a reason so much government entrepreneurialism goes unreported in any economic journalism: it's because it's so rare. Sure, the government defence project ARPANET linking dozens of people was transformed into something that now links five billion. But that wasn't a Ministry of Doing Shit that did that. It was private entrepreneurs who turned the great idea into a GREAT IDEA.
MR CURTIS: ... seen from a purely corporate perspective deregulation is no doubt a path to profit. However, it is also socially disastrous as costs of deregulation are outsourced via public bailouts following financial crises, for example, that are directly caused by the rolling back of legislation designed to safeguard the wider economy.
Without going too much further than this one paragraph (though we can if you wish), let us agree that there is more than one kind of deregulation. There is the kind that mandates safety and (may) safeguard the wider economy. There is regulation that protects intellectual and real property, and that allows for the enforcement of contracts. And then there is regulation about how curved a banana should be, or how far apart hairdressing salon seats should be. You'll notice how carefully Mr Curtis conflates these. And why.
Now, it's Mr Curtis who insists this to be economic dogma, i.e., that wealth "trickles down." Yet the author of Basic Economics, Thomas Sowell, insists that there is no-one anywhere outside a lunatic asylum or a comics convention who holds it to be true, let alone as dogma.MR CURTIS: ... wealth, especially when given away in tax cuts, does not trickle down. It stays at the top. Ever-increasing wealth inequality as measured by the Gini coefficient or any study of income trends show this.
Years ago [writes Sowell, I] challenged anybody to quote any economist outside of an insane asylum who had ever advocated this “trickle-down” theory. Some readers said that somebody said that somebody else had advocated a “trickle-down” policy. They could never name that somebody else and quote them, though.
[Mr Curtis] is by no means the first [person] to denounce this nonexistent theory. Back in 2008, presidential candidate Barack Obama attacked what he called “an economic philosophy” that “says we should give more and more to those with the most and hope that prosperity trickles down to everyone else.”
Let’s do something completely unexpected: Let’s stop and think. Why would anyone advocate that we “give” something to A in hopes that it would trickle down to B? Why in the world would any sane person not give it to B and cut out the middleman? All this is moot, however, because there was no trickle-down theory about giving something to anybody in the first place.
Sowell wrote a whole book exposing the nonsense of those who believe this trickle-down fantasy. [It's free, you can DOWNLOAD IT HERE.] And as I've pointed out myself on occasion, if there is a trickle-down system in operation it's the one whereby large gobs of your own money are taken from you by government, and trickled back down to you in the form of favours, and subsidies and social welfare for working families and the like.
There is an argument however for having capitalists keep their own capital, however— an economic argument, as well as the strictly-speaking moral argument that it's their goddamn money. Mr Curtis et al would like to think that if the "one percent's" capital were not stripped from them it would perhaps be baked into pies or used to light cigars—or would be emptied into money bins so that, like Scrooge McDuck, the owner of capital can spend his time rolling around in it.
This is truly a comic-book version of reality that only one ignorant of the division of labour could hold.
Because, as George Reisman explains, the vast majority of the wealth owned by the so-called “one-percent” is not held in the form of chocolate bars or champagne bottles or pies, but in the form of the capital goods and equipment that produce the consumer goods on which we (and Mr Curtis) all depend—capital goods that only come to represent wealth to the extent they are used to produce the goods and services people, in their capacity as consumers, really want. Per-Olof Samuelsson observes:"The productive rich (think Rockefeller, Carnegie, Ford, Bill Gates, Steve Jobs, etcetera, etcetera) actually flood the rest of us with wealth (and themselves become wealthy in the process). Taxing or expropriating them simply means to dam this flood. And this may make it appear 'trickle-down'— because governments and politicians will only allow a small portion of this wealth to trickle down to us; the rest of it lands in their own pockets."
[Mr Curtis and his readers] have no awareness of this, because they see the world through an intellectual lens that is inappropriate to life under capitalism and its market economy. They see a world, still present in some places, and present everywhere a few centuries ago, of self-sufficient farm families, each producing for its own consumption and having no essential connection to markets.But in the modern world (at least, to the extent that the so-called “one-percent” are not simply milking government subsidies and bailouts, which is how so many seem to think business should work), all of us benefit from the private ownership of their means of production whoever owns them—just as long as the owners are left free to produce and innovate. We all get the benefit of their production, both as buyers of the products of those means of production, but also as sellers of labour employed to work with those means of production.
In such a world, if one sees a farmer’s field, or his barn, or plough, or draft animals, and asks who do these means of production serve, the answer is the farmer and his family, and no one else. In such a world, apart from the receipt of occasional charity from the owners, those who are not owners of means of production cannot benefit from means of production unless and until they themselves somehow become owners of means of production. They cannot benefit from other people’s means of production except by inheriting them or by seizing them.
The wealth of the capitalists, in other words, is the source both of the supply of products that non-owners of the means of production buy and of the demand for the labour that non-owners of the means of production sell. It follows that the larger the number and greater the wealth of the capitalists, the greater is both the supply of products and the demand for labor, and thus the lower are prices and the higher are wages, i.e., the higher is the standard of living of everyone. Nothing is more to the self-interest of the average person than to live in a society that is filled with multi-billionaire capitalists and their corporations, all busy using their vast wealth to produce the products he buys and to compete for the labour he sells.
Nevertheless, the world [Mr Curtis and his readers] yearn for is a world from which the billionaire capitalists and their corporations have been banished, replaced by small, poor producers, who would not be significantly richer than they themselves are, which is to say, impoverished. They expect that in a world of such producers, producers who lack the capital required to produce very much of anything, let alone carry on the mass production of the technologically advanced products of modern capitalism, they will somehow be economically better off than they are now. Obviously, [they] could not be more deluded.
AND IT'S NOW, WITH HIS three dogmas exposed, that we can see Mr Curtis's error more plainly. Like many who are branded as "radical leftists," not only is there an inherent wish to damn the rich, all of them, there is also a paucity of understanding of how the deserving rich got that way.
Yes, there is more than one way to get rich. One may pull favours and subsidies from government, as cronies all try to, or one may be the government and sell Shitcoins (as one particularly egregious entity is currently doing). Or one may sit tight and rely on central banks inflating monetary assets (what is often called the Cantillon Effect, after the eighteenth-century ex-banker who called attention to this phenomenon of long-term capital consumption). But neither of those examples is any more than short-term, and no amount of short-term skimming is going to get you to the top of even a New Zealand rich list.
Even in this small pond, it does take an entrepreneur risking his or her own capital to really roll in the big returns.
Mr Curtis would like you to conflate all three, as he proceeds to draw his conclusion.
But first, his corollary: that it is government spending that makes us all rich. Mr Curtis phrases it this way.
MR CURTIS: All this [leaving capital in the hands of its owners] results in top-heavy, financially starved economies as governments continually try to make the wealth giveaways fit into a budget by stripping support for public services or selling off public assets at knockdown prices. ...
The fact that the global economic outlook as well as specific national economies remain so fragile and unstable ... is surely enough evidence that the principle of continually moving wealth upwards doesn’t work...
He really does think that money in the hands of government grows economies, whereas money in the hands of those who made it simply squanders it.
It's deluded.
And sure enough, having made his three points of alleged dogma, and delivered his corollary, he gets to start eating his meat.
MR CURTIS: Just as there is no economic justification for structuring an economy in which only the very wealthy are the true beneficiaries, there is also no moral justification.... As our society is placed under increased stresses and strains beneath the extreme weight of amassed, socially useless wealth that sits with a very small class of people, there have been increased calls to tax the rich.
MR CURTIS: Instead of a call to ‘tax the rich’, the call should be to ‘reclaim the wealth’. I believe this phrase more adequately represents the request to return a greater share of what was commonly created. It is also a call to give back even just a small amount of what was taken through the design of an economy knowingly and carefully organised to purposefully benefit the few.
You can see his own dogma peering out from under his comical version of how an economic system works:
"Commonly created."
"Give back."
"Reclaim."
One question should be enough to puncture the deceit, and with it we return to Walter Williams at the top of this post. The question is: Who created this wealth?
Nick Mowbray is an almost perfect example here.
The wealth represented by Mr Mowbray's Zuru Toys quite literally did not exist before Mr Mowbray created Zuru's toys. Pre-Mowbray, there was a pile of stuff. Post-Mowbray and his identification of the value to human beings to be delivered by his toys, there's enough value in them to make him this county's richest man.
I know that can be hard to get your head around, but there it is. Value, in the economic sense, is in the eye of the consumer. Consumers' "vote" every day, with their own hard-earned money on their devices, for Zuru's toys creates a socially-objective price for Mr Mowbray's offerings, and allows him to grow his capital. Which he can then use to create more toys, which creates more capital, which .....
All going well, especially if you like children's toys, that's a life-enhancing spiral that costs no-one else anything.
LET'S NOT BOTHER TOO MUCH to investigate further into the mind of someone who would despise that.
Let's ask instead only what they're trying to achieve. For. Mr Curtis, here's his payoff here, he hopes (now with an added noteto identify his errors:
MR CURTIS: As our society is placed under increased stresses and strains beneath the extreme weight of amassed, socially useless wealth [sic] that sits with a very small class of people, there have been increased calls to tax the rich.
I love the use of the passive verb: "there have been calls..." instead of "I and my colleagues have been demanding..."
MR CURTIS: In keeping with the dogma [sic], conservative supporters have made tax a dirty word [I wish! -Ed.]. Rather than tax being an individual or corporate contribution to the maintenance of a functioning society, the corporatist right has over the past four decades tried to make it a synonym for theft [I wish - Ed.]. The idea that taxing the rich is really a form of theft also makes it easy for the dogmatists [sic] to present the call as a form of envy; a petty resentment of the successful.And isn't it envy? Envy, for example, that one person making toys that delight people will earn more in his lifetime than someone with pretensions to intelligence making his living from analysing comic books and posting snide articles on a web page. The envy fair oozes out this piece, and other similar rants by the usual suspects.
MR CURTIS: Instead of a call to ‘tax the rich’, the call should be to ‘reclaim the wealth.
Ah. Here we go: an all-but explicit claim from the mire that "you didn't build that." Which in the next sentence is made explicit:
MR CURTIS: I believe this phrase more adequately represents the request to return a greater share of what was commonly created.
So, in what will no doubt be a surprise to Messrs Mowbray, Hart et al, everybody created the toys for which the world is clamouring, the companies made more efficient, the plastics that store food better, the films that folk queue up for ... We all did it, he claims.
In the end, after all the verbage, that's his major claim. That we made it—an absurdity—so therefore we should keep it. A nonsense.
It is also a call to give back [sic] even just a small amount of what was taken [sic] through the design of an economy knowingly and carefully organised to purposefully benefit the few.The irony is that, if Mr Curtis lifted his head from his comic books and looked properly at the world around him and at the division-of-labour system that allows even sad sacks like himself to survive and even flourish, he'd understand that (even imperfectly) it already is benefitting all of us.
If there's one benefit of watching a US president tearing down everything that made his own country prosperous, it's that his many political enemies are slowly discovering this truth.
Many are discovering anew that it is actually poverty that is mankind’s natural state, that it is past wealth production (not redistribution) that has been rescuing people from poverty worldwide in ever-expanding numbers—the great (but almost unheard) story of our era that allows today's worker more easily-available health, wealth, and luxuries than even a king enjoyed in all previous centuries—and that efforts to simply legislate higher wages by law amounts to little more than a “loot and plunder” approach to economics.
The fundamental policy tools of statist politicians [explains George Reisman] are clubs, guns, and prisons... What allows statist politicians to conceal the fact that they’re thugs is the belief that they have a special account with Santa Claus. As though Santa Claus, rather than extortion, were the source of the funds extorted by the politicians.Some have realised and reconsidered. I invite Mr Curtis to consider it too.
The statist politicians and the leftist “intellectuals” dismiss the teachings of sound economics by calling it “trickle down.” They do not allow themselves to see that their theory of economics is the loot and plunder theory.
Frankly speaking, my dear Karl, I do not like this modern word, which all weaklings use to cloak their feelings when they quarrel with the world because they do not possess, without labour or trouble, well-furnished palaces with vast sums of money and elegant carriages. This embitterment disgusts me and you are the last person from whom I would expect it. What grounds can you have for it? Has not everything smiled on you ever since your cradle? Has not nature endowed you with magnificent talents? Have not your parents lavished affection on you? Have you ever up to now been unable to satisfy your reasonable wishes? And have you not carried away in the most incomprehensible fashion the heart of a girl whom thousands envy you? Yet the first untoward event, the first disappointed wish, evokes embitterment! Is that strength? Is that a manly character?
Is it?
Thursday, 12 June 2025
"The riches of successful entrepreneurs is not the cause of anybody's poverty"
"The riches of successful entrepreneurs is not the cause of anybody's poverty; it is the consequence of the fact that the consumers are better supplied than they would have been in the absence of the entrepreneur's efforts."~ Ludwig von Mises from his 1952 collection Planning for Freedom, and sixteen other Essays and Addresses"Resentment is at work when one so hates somebody for his more favourable circumstances that one is prepared to bear heavy losses if only the hated one might also come to harm. Many of those who attack capitalism know very well that their situation under any other economic system will be less favourable."~ Ludwig von Mises, from his 1962 book Liberalism: In the Classical Tradition
Tuesday, 10 December 2024
When the future was something to look forward to
"Progress used to be glamorous. For the first two thirds of the twentieth-century, the terms modern, future, and world of tomorrow shimmered with promise.... In the twentieth-century, ‘the future’ was a glamorous concept.
"Joan Kron, a journalist and filmmaker born in 1928, recalls sitting on the floor as a little girl, cutting out pictures of ever more streamlined cars from newspaper ads. ‘I was fascinated with car design, these modern cars’, she says. ‘Industrial design was very much on our minds. It wasn’t just to look at. It was bringing us the future.’
"When Disneyland opened in 1955, Tomorrowland embodied the promise of progress. A plaque at the entrance announced ‘a vista into a world of wondrous ideas, signifying man’s achievements . . . a step into the future, with predictions of constructive things to come.’
"Back then, the Year 2000 and the Twenty-first-century were glamorous destinations. Newspaper features and TV documentaries described a future filled with barely imaginable wonders. ...
"As a child, I felt lucky to be born in 1960. I’d be only 40 in the year 2000 and might live half my life in the magical new century. By the time I was a teenager, however, the spell had broken. The once-enticing future morphed into a place of pollution, overcrowding, and ugliness. Limits replaced expansiveness. Glamour became horror. Progress seemed like a lie.
"Much has been written about how and why culture and policy repudiated the visions of material progress that animated the first half of the twentieth-century ... Like Peter Thiel’s famous complaint that ‘we wanted flying cars, instead we got 140 characters’, the phrase captures a sense of betrayal. Today’s techno-optimism is infused with nostalgia for the retro future.
"But the most common explanations for the anti-Promethean backlash fall short. It’s true but incomplete to blame the environmental consciousness that spread in the late sixties. Rising living standards undoubtedly led people to value a pristine environment more highly. But environmental concerns didn’t have to take an anti-Promethean turn. They might have led instead to the expansion of nuclear power or the building of solar energy satellites. Cleaning up smoggy skies and polluted rivers could have been a techno-optimist enterprise. It certainly didn’t require curtailing space exploration. Eco-pessimism itself needs a fuller explanation...."~ Virginia Postrel from her article 'The world of tomorrow'
Monday, 17 June 2024
"Envy was once considered to be one of the Seven Deadly Sins..."
"Envy was once considered to be one of the Seven Deadly Sins, before it became one of the most admired under its new name, 'Social Justice'."~ Thomas Sowell, from his book The Quest for Cosmic Justice
Friday, 14 June 2024
"Their wealth is not at the expense of others – it is by providing things of value"
"One-hundred years ago almost all the wealthy inherited their wealth. Today most billionaires become one through being entrepreneurs. They create something of value. ...
"I don’t begrudge [the Mowbray family] that they are worth $20 billion. Their wealth is not at the expense of others – it is by providing things of value.
"The left parties want to introduce an asset or wealth tax on anyone who gets too successful. Not content with taxing income, they want to redistribute assets also. But what do you think will happen if they ever succeed in NZ? I can tell you what – the Mowbrays will probably relocate somewhere and take all the income tax, company tax etc. they pay with them."~ David Farrar, from his post 'A Kiwi success story'
Mr Wood, of course, is a former Labour MP and Cabinet Minister who lost his seat – a relatively safe Labour one at that. Now as a union organiser – what a surprise – he carries on the collectivist messaging that characterises the Left. To understand the fundamental importance of individual effort and, as Ayn Rand put it "to show how desperately the world needs prime movers and how viciously it treats them" and "what happens to the world without them" Mr Wood might like to try reading Atlas Shrugged.
I applaud the Mowbrays. I admire their initiative. I extol their entrepreneurship. I could not take the business risks that they obviously have to get to the position that they now are in. But that is not common for New Zealand nor is it common for the media to express unqualified praise for those who have done well. There is always a “Good on them, but….” And it is the “but” that evidences the Groupthink of the tall poppy syndrome which is an aspect of New Zealand culture that we could well do without and that Atlas Shrugged condemns.
Damned right.
Monday, 25 March 2024
New Left vs the Masses
"There is one line by [New Left hero Herbert] Marcuse that is quite telling about the essence of the New Left:"‘If the worker and his boss enjoy the same television programme and visit the same resort places, if the typist is as attractively made up as the daughter of her employer, if the Negro owns a Cadillac, if they all read the same newspaper, then this assimilation indicates not the disappearance of classes, but the extent to which the needs and satisfactions that serve the preservation of the Establishment are shared by the underlying population. (…) The people recognise themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment’. (One-Dimensional Man, pp. 10-11)."For Marcuse, a worker who can afford a resort place, a working-class girl having access to amenities that were previously only available to the elites, and a person of colour owning a car, are all problematic. People escaping the drudgery of millennia means they can’t anymore play the convenient role of the victim in the intellectual’s schemes of class warfare. Which is why Marcuse gives up on ordinary people as political agents, and looks instead to the ‘lumpenproletariat’ for his new revolutionary subjects."The masses and their aspirations are a problem!"Notice also the anti-materialism: how dare these proles enjoy amenities! How dare they enjoy that split-level home! They’ve lost their souls, but I, Marcuse, can tell them what’s good for them - know your place proles!"No one saw as clearly this shift of the Left, from promising abundance to problematising working class people having stuff, than Ayn Rand:'The old-line Marxists used to claim that a single modern factory could produce enough shoes to provide for the whole population of the world and that nothing but capitalism prevented it. When they discovered the facts of reality involved, they declared that going barefoot is superior to wearing shoes'."
Wednesday, 13 March 2024
Defending the Slumlord
Since landlords are getting it in the neck, again, we figured it's time to post the classic defence of the very worst of them: of the so-called "slumlord" who gouges rent, poisons tenants , and offers decent habitat only to rats and cockroaches. Can anyone defend that? Walter Block does in this guest post ...
Defending the Slumlord
"Let's see, I have a nice three-room apartment on the upper West Side … No, no Madam, not a speck of lead paint on the woodwork … it's been all chewed off."
To many people, the slumlord — alias ghetto landlord and rent gouger — is proof that man can, while still alive, attain a satanic image. Recipient of vile curses, pincushion for needle-bearing tenants with a penchant for voodoo, perceived as exploiter of the downtrodden, the slumlord is surely one of the most hated figures of the day.
The indictment is manifold: he charges unconscionably high rents; he allows his buildings to fall into disrepair; his apartments are painted with cheap lead paint, which poisons babies; and he allows junkies, rapists, and drunks to harass the tenants. The falling plaster, the overflowing garbage, the omnipresent cockroaches, the leaky plumbing, the roof cave-ins and the fires, are all integral parts of the slumlord's domain. And the only creatures who thrive in his premises are the rats.
The indictment, highly charged though it is, is spurious. The owner of "ghetto" housing differs little from any other purveyor of low-cost merchandise. In fact, he is no different from any purveyor of any kind of merchandise. They all charge as much as they can.
We all charge as much as we can
First consider the purveyors of cheap, inferior, and secondhand merchandise as a class. One thing above all else stands out about merchandise they buy and sell: it is cheaply built, inferior in quality, or secondhand. A rational person would not expect high quality, exquisite workmanship, or superior new merchandise at bargain rate prices; he would not feel outraged and cheated if bargain rate merchandise proved to have only bargain rate qualities. Our expectations from margarine are not those of butter. We are satisfied with lesser qualities from a used car than from a new car. However, when it comes to housing, especially in the urban setting, people expect, even insist upon, quality housing at bargain prices.
But what of the claim that the slumlord overcharges for his decrepit housing? This is erroneous. Everyone tries to obtain the highest price possible for what he produces, and to pay the lowest price possible for what he buys. Landlords operate this way, as do workers, minority group members, socialists, babysitters, and communal farmers. Even widows and pensioners who save their money for an emergency try to get the highest interest rates possible for their savings.
According to the reasoning that finds slumlords contemptible, all these people must also be condemned. For they "exploit" the people to whom they sell or rent their services and capital in the same way when they try to obtain the highest return possible.
But, of course, they are not contemptible — at least not because of their desire to obtain as high a return as possible from their products and services. And neither are slumlords. Landlords of dilapidated houses are singled out for something that is almost a basic part of human nature — the desire to barter and trade and to get the best possible bargain.
The critics of the slumlord fail to distinguish between the desire to charge high prices, which everyone has, and the ability to do so, which not everyone has. Slumlords are distinct, not because they want to charge high prices, but because they can. The question that is therefore central to the issue — and that critics totally disregard — is why this is so.
What usually stops people from charging inordinately high prices is the competition that arises as soon as the price and profit margin of any given product or service begins to rise. If the price of Frisbees, for example, starts to rise, established manufacturers will expand production, new entrepreneurs will enter the industry, used Frisbees will perhaps be sold in secondhand markets, etc. All these activities tend to counter the original rise in price.
If the price of rental apartments suddenly began to rise because of a sudden housing shortage, similar forces would come into play. New housing would be built by established real-estate owners and by new ones who would be drawn into the industry by the price rise. Old housing would tend to be renovated; basements, attics and sleepouts would be pressed into use. All these activities would tend to drive the price of housing down, and cure the housing shortage.
If landlords tried to raise the rents in the absence of a housing shortage, they would find it difficult to keep their apartments rented. For both old and new tenants would be tempted away by the relatively lower rents charged elsewhere.
Even if landlords banded together to raise rents, they would not be able to maintain the rise in the absence of a housing shortage. Such an attempt would be countered by new entrepreneurs, not party to the cartel agreement, who would rush in to meet the demand for lower priced housing. They would buy existing housing and build new housing.
Tenants would, of course, flock to the noncartel housing. Those who remained in the high-price buildings would tend to use less space, either by doubling up or by seeking less space than before. As this occurs it would become more difficult for the cartel landlords to keep their buildings fully rented.
Inevitably, the cartel would break up, as the landlords sought to find and keep tenants in the only way possible: by lowering rents. It is, therefore, specious to claim that landlords charge whatever they please. They charge whatever the market will bear, as does everyone else.
An additional reason for calling the claim unwarranted is that there is, at bottom, no really legitimate sense to the concept of overcharging. "Overcharging" can only mean "charging more than the buyer would like to pay." But since we would all really like to pay nothing for our dwelling space (or perhaps minus infinity, which would be equivalent to the landlord paying the tenant an infinite amount of money for living in his building), landlords who charge anything at all can be said to be overcharging. Everyone who sells at any price greater than zero can be said to be overcharging, because we would all like to pay nothing (or minus infinity) for what we buy.
What about a law banning slums?
Disregarding as spurious the claim that the slumlord overcharges, what of the vision of rats, garbage, falling plaster, etc.? Is the slumlord responsible for these conditions?
Although it is fashionable in the extreme to say "yes," this will not do. For the problem of slum housing is not really a problem of slums or of housing at all. It is a problem of poverty — a problem for which the landlord cannot be held responsible. And when it is not the result of poverty, it is not a social problem at all.
Slum housing with all its horrors is not a problem when the inhabitants are people who can afford higher quality housing, but prefer to live in slum housing because of the money they can save thereby.
Such a choice might not be a popular one, but other people's freely made choices that affect only them cannot be classified as a social problem. If that could be done, we would all be in danger of having our most deliberate choices, our most cherished tastes and desires characterised as "social problems" by people whose taste differs from ours.
Slum housing is a problem when the inhabitants live there of necessity — not wishing to remain there, but unable to afford anything better. Their situation is certainly distressing, but the fault does not lie with the landlord. On the contrary, he is providing a necessary service, given the poverty of the tenants.
For proof, consider a law prohibiting the existence of slums, and therefore of slumlords, without making provisions for the slum dwellers in any other way, such as providing decent housing for the poor or an adequate income to buy or rent good housing. The argument is that if the slumlord truly harms the slum dweller, then his elimination, with everything else unchanged, ought to increase the net well-being of the slum tenant.
But the law would not accomplish this. It would greatly harm not only the slumlords but the slum dwellers as well. If anything, it would harm the slum dwellers even more, for the slumlords would lose only one of perhaps many sources of income; the slum dwellers would lose their very homes.
They would be forced to rent more expensive dwelling space, with consequent decreases in the amount of money available for food, medicines, and other necessities. No. The problem is not the slumlord — the problem is poverty. Only if the slumlord were the cause of poverty could he be legitimately blamed for the evils of slum housing.
Why damn the slumlord?
Why is it then, if he is no more guilty of underhandedness than other merchants, that the slumlord has been singled out for vilification? After all, those who sell used clothes to Bowery bums are not reviled, even though their wares are inferior, the prices high, and the purchasers poor and helpless. Instead of blaming the merchants, however, we seem to know where the blame lies — in the poverty and hopeless condition of the Bowery bum.
In like manner, people do not blame the owners of junkyards for the poor condition of their wares or the dire straits of their customers. People do not blame the owners of "day-old bakeries" for the staleness of the bread. They realise, instead, that were it not for junkyards and these bakeries, poor people would be in an even worse condition than they are now in.
Although the answer can only be speculative, it would seem that there is a positive relationship between the amount of governmental interference in an economic arena, and the abuse and invective heaped upon the businessmen serving that arena. There have been few laws interfering with the "day-old bakeries" or junkyards, but many in the housing area. The link between government involvement in the housing market and the plight of the slumlord's public image should, therefore, be pinpointed.
That there is strong and varied government involvement in the housing market cannot be denied. Scatter-site housing projects, "public" housing and urban renewal projects, rental standards and zoning ordinances and building codes, are just a few examples. Each of these has created more problems than it has solved. More housing has been destroyed than created, rental housing has been withdrawn from (or not entered0 the market, racial tensions have been exacerbated, and neighbourhoods and community life have been shattered.
In each case, it seems that the spillover effects of bureaucratic red tape and bungling are visited upon the slumlord. He bears the blame for much of the overcrowding engendered by the urban renewal program. He is blamed for not keeping his buildings up to the standards set forth in unrealistic building codes that, if met, would radically worsen the situation of the slum dweller.
The bad incentives of rent control
Perhaps the most critical link between the government and the disrepute in which the slumlord is held is rent-control law. For rent-control legislation changes the usual profit incentives, which put the entrepreneur in the service of his customers, to incentives that make him the direct enemy of his tenant-customers.
Ordinarily the landlord (or any other businessman) earns money by serving the needs of his tenants. If he fails to meet these needs, then with enough supply in the market the tenants will tend to move out. Vacant apartments mean, of course, a loss of income. Advertising, rental agents, repairs, painting, and other conditions involved in re-renting an apartment mean extra expenditures.
In addition, the landlord who fails to meet the needs of the tenants may have to charge lower rents than he otherwise could. As in other businesses, the customer is "always right," and the merchant ignores this dictum only at his own peril.
But with rent control, the incentive system is turned around. Here the landlord can earn the greatest return not by serving his tenants well, but by mistreating them, by malingering, by refusing to make repairs, by insulting them. When the rents are legally controlled at rates below their market value, the landlord earns the greatest return not by serving his tenants, but by getting rid of them. For then he can replace them with higher-paying non-rent-controlled tenants.
If the incentive system is turned around under rent control, it is the self-selection process through which entry to the landlord "industry" is determined. The types of people attracted to an occupation are influenced by the type of work that must be done in the industry.
If the occupation calls (financially) for service to consumers, one type of landlord will be attracted. If the occupation calls (financially) for harassment of consumers, then quite a different type of landlord will be attracted. In other words, in many cases the reputation of the slumlord as cunning, avaricious, etc., might be well-deserved, but it is the rent control program in the first place that encourages people of this type to become landlords.
If the slumlord were prohibited from lording over slums, and if this prohibition were actively enforced, the welfare of the poor slum dweller would be immeasurably worsened, as we have seen. It is the prohibition of high rents by rent control and similar legislation that causes the deterioration of housing. It is the prohibition of low-quality housing by housing codes and the like that causes landlords to leave the field of housing.
The result is that tenants have fewer choices, and the choices they have are of low quality. If landlords cannot make as much profit in supplying housing to the poor as they can in other endeavors, they will leave the field. Attempts to lower rents and maintain high quality through prohibitions only lower profits and drive slumlords out of the field, leaving poor tenants immeasurably worse off.
The slumlord does make a positive contribution to society; without him, the economy would be worse off. That he continues in his thankless task, amidst all the abuse and vilification, can only be evidence of his basically heroic nature.
Walter Block is an American Austrian School economist and anarcho-capitalist theorist.
Thursday, 15 February 2024
""The whole gospel of Karl Marx can be summed up in a single sentence ... "
"The whole gospel of Karl Marx can be summed up in a single sentence: Hate the man who is better off than you are."Never under any circumstances admit that his success may be due to his own efforts, to the productive contribution he has made to the whole community."Always attribute his success to the exploitation, the cheating, the more or less open robbery of others."Never under any circumstances admit that your own failure may be owing to your own weakness, or that the failure of anyone else may be due to his own defects — his laziness, incompetence, improvidence or stupidity."Never believe in the honesty or disinterestedness of anyone who disagrees with you."This basic hatred is the heart of Marxism. This is its animating force. You can throw away the dialectical materialism, the Hegelian framework, the technical jargon, the 'scientific' analysis, and millions of pretentious words, and you still have the core: The implacable hatred and envy that are the raison d’etre for all the rest."~ Henry Hazlitt, from his 1966 article 'Marxism in One Minute' [PDF, page 9]
Wednesday, 10 May 2023
"Discussions of tax burdens should not be allowed to distract attention from the elephant in the room – an abundance of ill-justified spending."
"An IRD report on effective rates of tax attracted much public attention last week.
"It was launched by the Minister of Revenue, David Parker.
"In proposing that high income people are not taxed enough, Parker asserted in the report’s foreword that: 'New Zealand is not a highly taxed nation.'
"This claim is false....
"On the Heritage Foundation’s database for 2022, only 31 of 178 countries gathered more in taxes relative to gross domestic product than New Zealand’s 32.3 percent. The ratio for the median country was only 18.5%....
"The minister argued that it was unfair if the very wealthy did not pay at least as high a proportion of their economic income in tax as everyone else. His example defined economic income to include all unrealised capital gains....
"Discussions of tax burdens should not be allowed to distract attention from the elephant in the room – an abundance of ill-justified spending.
"Big government is no guarantee of prosperity, literacy, a well-run health system or quality public infrastructure. Sadly, these days New Zealand exhibits this point."~ Bryce Wilkinson form his op-ed 'When Debating Tax, Don't Forget Spending Quality.' The late Kerry Packer made a similar point some years ago to an similarly envy-ridden Australian tax enquiry ...
Monday, 17 April 2023
PART 5: Intersectionality, or: 'How some tribes are made more equal than others'
So if you've been reading this series, you now know what identity politics is, and why we've all been talking about gender and race and .... and .... getting so fucking tired of it all. But if you've been reading, now you know what caused all the nonsense, why it stinks so much, and why it's been causing so much bloody conflict.
Here's something else about it that stinks. If you've been around academia or company's personally departments, you'll have heard the term "intersectionality." And if you've been listening in to people who want to make victims out of everybody, you'll have heard them shouting about it -- and shouting even louder about how they need to silence those who have so-called 'privilege.'
So just what the hell is this "intersectional analysis"? And why should you care? Your second-favourite blogger is on the case...
Intersectionality: How some tribes are made more equal than others
"Identity politics amplifies the human proclivity for us-versus-them thinking. It prepares students for battle, not for learning."~ Jonathan Haidt, The Coddling of the American Mind
THE "MYSTERIOUS HIDDEN FORCES in society” mentioned in Part 4, those concealed agents of oppression that Marx + Marcuse allegedly uncovered, are what they say justifies the blatant suppression of free speech. To fight against this would-be censorship, you have to know how they generally go about it.Marcuse’s hidden structure is given legs by the left’s tool of so-called “intersectionality.” In essence, it's an engine to divide and conquer -- to create in innocent folk the omnipresent feeling of victimhood, and in others the disarmingly guilty feeling of unearned privilege. Why would someone do this to others? Simple. Because they want power. If you can talk on behalf of some folk while you help silence others, then political power can be yours, you hope. It might be only a stone's throw away.
In his best-selling book The Coddling of the American Mind, American academic Jonathan Haidt traces the emergence of this influential tool to a 1989 essay by Kimberlé Williams Crenshaw, a law professor then at UCLA (and now at Columbia, where she directs the Center on Intersectionality and Social Policy Studies). In the essay, she argues that a black woman’s experience in America is more than just the sum of “the black experience” and “the female experience.” There are “layers” of structural oppression, she claims, that this would allegedly gloss over.Crenshaw’s important insight [explains Haidt] was that you can’t just look at a few big “main effects” of discrimination; you have to look at interactions, or “intersections.” More generally, as explained in a recent book by Patricia Hill Collins and Sirma Bilge: ‘Intersectionality as an analytic tool examines how power relations are intertwined and mutually constructing. Race, class, gender, sexuality, dis/ability, ethnicity, nation, religion, and age are categories of analysis, terms that reference important social divisions. But they are also categories that gain meaning from power relations of racism, sexism, heterosexism, and class exploitation.’[1]These categories can be mapped on a diagram as a series of bipolar dimensions, as one Kathryn Pauly Morgan did in a famous diagram now taught in university classrooms around the western world. Every graduate from the last two decades in most disciplines has had this rammed down their impressionable young throats. The simplified diagram shown below shows only seven axes of victimhood; Morgan herself identifies fourteen!If this looks like a particularly lunatic version of a magazine quiz (“10 Questions to Reveal How You’ve Been Victimised By Reality” or "7 Questions to Expose Your Privilege") or a particularly disrespectful parlour game (just how insulted should, say, a non-white disabled female feel at being told they’re a victim of nature?) then you’d be right.[3] It is precisely what Washington Post journalist Michael Gerson once described as “the soft bigotry of low expectations,”[4] performed as a pseudo-scientific dance.In an essay describing her approach [says Haidt], Morgan explains that the centre point represents a particular individual living at the “intersection” of many dimensions of power and privilege; the person might be high or low on any of the axes. She defines her terms like this: “Privilege involves the power to dominate in systematic ways …. Oppression involves the lived, systematic experience of being dominated by virtue of one’s position on various particular axes.” Morgan draws on the writings of French philosopher Michel Foucault to argue that each of us occupies a point “on each of these axes (at a minimum) and that this point is simultaneously a locus of our agency, power, disempowerment, oppression, and resistance. The [endpoints] represent maximum privilege or extreme oppression with respect to a particular axis.”[2]
According to Morgan’s view however, any young, white, attractive, euro, anglophone who is a gentile, heterosexual, able-bodied, rich, credentialed, cis-gendered, fertile male is ipso facto an oppressor to some degree. Whatever they’ve done, or haven’t done themselves. [Shout this loud enough, and Marama Davidson will show up soon enough to applaud.]
Quite how you are responsible for someone else’s alleged infirmity is another matter never fully addressed: what nature has rent asunder in the poor, infertile, disabled, non-white, lesbian, politics will (somehow) be able to make whole again. And note that however much the politicians screw the scrum in favour of these alleged victims, they still remain victims by virtue of their underlying power differential. (So as the Hobson’s Pledge organisation has discovered, whatever happens in law to “redress the power imbalances” to favour minorities, middle-aged straight white males will always remain their oppressors.)
And it matters not at all how tolerant you yourself are; in this world of power-driven adjectives if any one of those privileged adjectives describes you (able-bodied, fertile, swinging a penis) then you are one of the oppressing class and, in the views of Marcuse and his followers and fellow travellers, people like you must be silenced as a matter of social justice. After all, “the end goal of a Marcusean revolution is not equality but a reversal of power.”
Marcuse offered this vision in 1965:It should be evident by now that the exercise of civil rights by those who don’t have them presupposes the withdrawal of civil rights from those who prevent their exercise [i.e., the allegedly 'privileged'], and that liberation of the Damned of the Earth [i.e., the alleged victims of reality] presupposes suppression not only of their old but also of their new masters.’[5]There have been millions willing and eager to undertake that suppression. Often violently.
NOW REMEMBER, THIS IS what your children are being taught on every campus.Imagine an entire entering class of college freshmen whose orientation program includes training in the kind of "intersectional thinking" described above, along with training in spotting so-called micro-aggressions, [i..e, what we used to call an unintentional slight, but can now be "weaponised" by the would-be power-luster. More on this here and here.] By the end of their first week on campus, students have learned to score their own and others’ levels of privilege, to identify more distinct identity groups, and to see more differences between people. They have learned to interpret more words and social behaviors as acts of aggression. They have learned to associate aggression, domination, and oppression with privileged groups. They have learned to focus only on perceived impact and to ignore intent … [and they'll have forgotten what they went to university to learn, and have no time in the curriculum for it anyway.]How will students fare who have been taught this bile? We don’t even need to guess, just observe:
This combination of common-enemy identity politics and micro-aggression training [see Chapter 6] creates an environment highly conducive to the development of a “call-out culture,” in which students gain prestige for identifying small offences committed by members of their community, and then publicly “calling out” the offenders. One gets no points, no credit, for speaking privately and gently with an offender—in fact, that could be interpreted as colluding with the enemy.[6]Since “privilege” is defined as the “power to dominate” and to cause “oppression,” these axes are inherently moral dimensions. The people on top are bad, and the people below the line are good. This sort of teaching seems likely to encode the Untruth of Us Versus Them directly into students’ cognitive schemas: Life is a battle between good people and evil people. Furthermore, there is no escaping the conclusion as to who the evil people are. The main axes of oppression usually point to one intersectional address: straight white males.You've wondered why the "woke" can so easily label straight white folk as "Nazis"? Here's a clue right here. But even a non-straight can be in danger if they're part of the "power structure":
An illustration of this way of thinking happened at Brown University in November of 2015, when students stormed the president’s office and presented their list of demands to her and the provost (the chief academic officer, generally considered the second-highest post). At one point in the video of the confrontation, the provost, a white man, says, “Can we just have a conversation about—?” but he is interrupted by shouts of “No!” and students’ finger snaps. One protester offers this explanation for cutting him off: “The problem they are having is that heterosexual white males have always dominated the space.” The provost then points out that he himself is gay. The student stutters a bit but continues on, undeterred by the fact that Brown University was led by a woman and a gay man: “Well, homosexual … it doesn’t matter … white males are at the top of the hierarchy.”[7]OBSERVE AGAIN THAT ALL the qualities chosen by the intersectionalists are, almost each and every one of them, something you have at birth, something about which you can do nothing, something which (in their own eyes) is considered to be a negative. There is not a single quality about which one can do anything, and almost none that have real existential import. In a very real sense, these identitarians are not just in revolt against reality, they are blind to genuine human values.[T]he tribalists keep proclaiming that morality is an exclusively social phenomenon and that adherence to a tribe—any tribe—is the only way to keep men moral … [Yet their only moral] standard is “We’re good because it’s us.”[8]For centuries, philosophers have identified morality as a science based on free will -- a field of study based on our ability to make choices, and to judge those choices against a given moral standard. But by this intellectual sleight of hand, your ability to make choices is considered irrelevant to whether your are good or bad. Your birth made you that way -- and the intersectional diagram will show you how.The intersectionalists have chosen qualities, of course, that you cannot change -- and that, since only the un-privileged few who are victims are able to ever acquire -- are necessarily divisive. But one could just as easily, and with much more coherence, draw up a diagram of life-giving virtues which anyone (even the alleged victims) could choose; actions and behaviour that one could follow as a means to shake off their poor start in life, perhaps, and to pursue real, meaningful life-enhancing values – like those shown in Figure 4 below. But benevolent outcomes like individual growth, prosperity, success and happiness take individual effort, not group whinging – “his own happiness is man's only moral purpose, but only his own virtue can achieve it”[i] – and would hardly fuel the social unrest Marcuse and his followers are after. Indeed (if you recall) their system is designed to mitigate against these very things!
Happy, successful people don’t follow dictators. Victims do. And it is victims that these power-lusters hope to harvest.Commenting on this phenomenon at its birth, many years ago, Ayn Rand observed that it marked an important transition in human affairs: the explicit emergence of what she called “the hatred of the good for being the good,” and the arrival on the scene of creatures dedicated only to destruction. She marked thevirulent cases of hatred, masked as envy, for those who possess personal values or virtues: hatred for a man or woman because he or she is beautiful or intelligent or successful or honest or happy. In these cases, the creature has no desire and makes no effort to improve its appearance, to develop or use its intelligence, to struggle for success, to practice honesty, to be happy (nothing can make it happy). It knows that the disfigurement or mental collapse or the failure or the immorality or the misery of its victim would not endow it with his or her value. It does not desire the value: it desires the value’s destruction. (Emphasis in the original.) [9]It represents not just a revolt against values, but against reality itself.Since nature does not endow all men with equal beauty or equal intelligence, and the faculty of volition leads men to make different choices, the egalitarians propose to abolish the “unfairness” of nature and volition, and to establish universal equality in fact—in defiance of facts. Since the Law of Identity[10] is impervious to human manipulation, it is the Law of Causality that they struggle to abrogate. Since personal attributes or virtues cannot be “redistributed,” they seek to deprive men of their consequences—of the rewards, the benefits, the achievements created by personal attributes and virtues.[11]NOW, I BET MANY of you on the so-called "right' are reading all this while thinking smugly to yourself things like "those stupid Lefties," and "at least I'm too smart to have fallen for all that crap." Well, tomorrow I'll explain to you why you're probably very wrong about that.
More on that tomorrow...CONTINUED IN PART 6: 'The Right Adopts the Left's Love Child'PART 3 in a series explaining "identity politics," excerpted from one of my chapters in the 2019 book Free Speech Under Attack.
- Part 1: 'What is Identity Politics?'
- Part 2: 'Determinism isn't dead, it just smells that way'
- Part 3: 'Tribal Politics Means Zero-Sum Conflict'
- Part 4: 'Politics + Poly-logic: Marx + Marcuse'
NOTES
[1] Haidt, Jonathan. The Coddling of the American Mind (pp. 67-68). Penguin Books Ltd. Kindle Edition.
[2] Ibid (pp. 68-69).
[3] As Hicks and others have noted, this form of measurement raises suffering and victimhood to a kind of moral high ground. It’s underlying ethic sets others above self, the weak above the strong, and elevates those who suffer most over those who avoid or diminish suffering. Indeed, it sets a group’s victim status as central to social virtue, and sets all rules in relation to their alleged suffering. The connection to so-called hate speech should be obvious. See on this the discussion between Yaron Brook, Onkhar Ghate and Greg Salmieri on Free Speech & Patreon, December 2018, https://www.blogtalkradio.com/yaronbrook/2018/12/23/yaron-brook-onkar-ghate-greg-salmieri-free-speech-patreon
[4] Gerson coined it for a 2002 George W. Bush speech to the NAACP, which concluded “No child in America should be segregated by low expectations, imprisoned by illiteracy, abandoned to frustration and the darkness of self-doubt."
[5] Haidt, Jonathan. The Coddling of the American Mind (p. 66). Penguin Books Ltd. Kindle Edition.
[6] Ibid (p. 71).
[7] Ibid (p. 70)
[8] Ayn Rand, ‘Selfishness Without a Self,’ collected in the book Philosophy: Who Needs it
[9] Ayn Rand, ‘The Age of Envy,’ (1971) collected in the book The New Left: The Anti-Industrial Revolution, 1971
[10] The ‘Law of Identity’ to which she refers is Aristotle’s philosophical law, not to be confused with the laws created by identity politics. It can be quickly summarised as: things are what they are.
[11] Ibid.
[i] Ayn Rand, on whose virtue schema this diagram is based, from ‘Galt’s Speech,’ collected in For the New Intellectual















