Theme: Externalities

  • On Negative Sums


    – Guest Post by Eli Harman – November 22nd, at 7:04am


    [T]he allegation is often made (by libertarian anarchists) that what states do is fundamentally incalculable, but that it is always negative sum. In other words, we cannot know the absolute value of any state or state policy, but we can be certain about its sign.


    Voluntary trades in the marketplace – as the argument goes – are always mutually beneficial (else they wouldn’t occur) and positive sum.


    State policies differ in requiring coercion. If they did not require coercion, they could occur in the marketplace. But if they do, then someone is losing out, so there is no way to be sure they represent a net gain. Without the mechanism of voluntary exchange, the information transmitted by prices in a marketplace are absent and no calculation is possible. In all likelihood they represent a net loss, certainly a loss relative to the opportunity cost of the purely voluntary marketplace foregone.


    But is doesn’t seem that states ever would have become ubiquitous or persistent if this were true. Empirically, state-ridden peoples have proven competitive against stateless ones. If error and parasitism were the whole story, they would not be. States, after all, are in constant conflict and competition with one another and with alternatives (or at least they were at one time.)
    However, the argument is incomplete and therefore incorrect.

    We can reasonably expect voluntary, fully-informed, exchanges – free of externality – to be Pareto improvements. (They make someone better off and no one worse off.)


    But in the first place, market transactions don’t always live up to this standard, because they are not necessarily fully informed nor free of externality.


    And in the second place, some of the things states do might; because they are of the nature of voluntary exchanges.
    An individual exchanges the sum total of costs a state imposes (on them) for the sum total of benefits it offers (to them) every time they voluntarily choose not to move to the jurisdiction of another state. (And these exchanges can be made more precisely calculable by reducing the exit costs and increasing the number and variety of states on offer.)


    Furthermore, all states require the voluntary consent of at least enough individuals and groups to successfully compel the submission of the remainder. And the coalition that arises to perform this function arises by a process of reciprocal exchange (You want such and such a boon to participate in our coalition? Well we want this concession and that from you in exchange.)
    In brokering these exchanges, a Monarchy offers several advantages over a democratically elected government.


    A democracy will be inherently and irreparably susceptible to negative-sum corruption because of the problem of concentrated benefits and dispersed costs. A policy which benefits 1,000 people $10,000 each may be politically profitable even if it costs a million people $100 each. The concentrated interest will be relatively less hampered by information costs and coordination problems. So it will be able to muster more votes and resources in defense of the policy than those harmed will be able to muster against it, though the harm be much greater.


    Nothing would stop anyone from proposing such a policy to a king. And a king could get away with implementing it. But a king, who owns his realm and title, as well as its capital value, would not benefit from doing so. The future revenue he could expect to derive from his realm and subjects would decline as a result. And so his incentive would be to veto such proposals.


    Furthermore, in a majority democracy, if your ruling coalition encompasses more than 51 percent of voters, it’s leaving rents on the table. If you’re getting, say, 70 percent of the vote, that simply means you’re delivering more value than you need to and failing to extract as much as you could. You could take a little more and give a little less without losing the election. So in a democracy, we can expect the ruling coalition at any given time to consist of about 51% of voters (and those the worst 51%) and that does indeed seem to be what we see.


    But conflict and compulsion, though inevitable and irresolvable under democracy, are costly and actually largely unnecessary. So we can expect a wise monarch to start building his coalition of supporters with the best and keep working his way down the list until the only people that remain in need of compulsion are those who have nothing to offer which is worth what they demand in exchange for voluntary cooperation: in short, people who probably should be coerced.

  • TRANSACTION COSTS: Why is imposing transaction costs on others not imposing any

    TRANSACTION COSTS:

    Why is imposing transaction costs on others not imposing any other cost upon them? Sure, of the various costs you can impose upon them: violence, theft, fraud, privatization, socialization conspiracy – like moral violations, they are indirect costs. But then that’s what we use the term morality to refer to: indirect costs. So then why is imposing indirect costs upon others different from any other immoral violation?

    Well it isn’t.

    Separatism imposes transaction costs.


    Source date (UTC): 2014-11-09 04:59:00 UTC

  • PARETO VS NASH – THE PURPOSE OF GOVERNMENT –“Should we only promote exchanges t

    PARETO VS NASH – THE PURPOSE OF GOVERNMENT

    –“Should we only promote exchanges that are net Pareto improvements?”—

    I think that we should only facilitate exchanges that produce no (known) negative externalities (those which cause involuntary transfers); and that if we facilitate exchange in such a matter, we will achieve a Nash equilibrium. (as we did with monogamy, ad as we have with the market.)

    But I think a Pareto optimum is a Keynesian, Platonic, Analytic fallacy: such a thing is unknowable, and causes negative externalities no matter what we do. Our problem is not good collective decision making (the fallacy of the enlightenment) but facilitating moral exchanges between classes with heterogeneous interests – just as we do in the market.

    The problem is that we cannot produce all goods and services in the market because someone always experiences loss of opportunity. Whereas in the production of commons we are generally prohibited from the consumption or privatization of the commons – and as such the majority of effort going into the commons is to pool capital and prohibit its consumption. The incentives of the market for goods and services are the precise inverse. Competition for and consumption of commons merely prohibits their construction by disincentivizing their production. Whereas in the market, lost opportunity (or selling at a lost) is useful information that provides incentives to make better use of your own and others’ resources.

    The ‘we’ if their is to be such a thing in government, is to advocate for exchanges, not monopoly rules by which we advance the interests of some by mere majority rule.

    Each imposition by force, is a lost opportunity for exchange. Each forced imposition, constitutes a lost opportunity for exchange, which in turn is a loss of opportunity to create a moral society free of involuntary transfers.

    The only law is thou shalt not steal or cause loss, directly or indirectly. As such all political decisions are decidable. The poor can always contribute. The fallacy is that their contribution must come in in the production of goods and services, rather than in the production of the voluntary organization of production that we call morality, property rights, and the market. It also assumes that maintenance of the commons (which is what makes a place beautiful and desirable) is the province of those who engage in production of goods and services, rather than those who engage in the production of the commons both physical, and normative, and legal: the voluntary organization of production.

    Arguing otherwise is to say that someone must pay the high costs of forgoing consumption (theft, free riding, privatization, rent seeking) for permission to enter the labor force, rather than permission to participate in the market.

    We do it wrong so to speak. That does not mean we cannot do it right.

    Curt Doolittle

    The Propertarian Institute

    Kiev Ukraine


    Source date (UTC): 2014-11-01 07:28:00 UTC

  • WHAT IS A NEGATIVE EXTERNALITY? Here… A negative externality is produced by ta

    WHAT IS A NEGATIVE EXTERNALITY? Here…

    A negative externality is produced by taking an action that causes an involuntary decrease in an individual’s inventory of property-in-toto* (*’Propertarian’ property defined as that which we demonstrate to be our property by defense of it. Not private property which is a contractual expression of which disputes a community will organize to apply violence against and which not.)


    Source date (UTC): 2014-09-29 04:59:00 UTC

  • Rents.

    Economic Rents create lost opportunities for exchange. A cost.  They grant a privilege whose results are incalculable (unavailable because profit and loss are externalized) and therefore unmeasurable (comparable with other investments) and invisible (they are forgotten and never rise again), instead of creating a calculable, measurable, investment and return for the polity.

    Unfortunately, democracy – majority rule – forces us to create these lost opportunities to exchange rents and privileges which are incalculable.

    Furthermore, the pooling of taxes into general funds,  rather than charging fees for services, for the payments of debts, and collecting returns on investments, create opportunities for rents. It is this system of rents that we systemically MUST construct under democracy. Democracy does not let us do otherwise.

    Worse, it is this system of rents, that allows the predatory and parasitic rent-seeking bureaucracy to exist, and expand like a cancer uncontrollably.

    Conversely, if we enforced (a) a universal requirement for operational calculability, (b)universal standing for the prosecution of rent seeking, (c) and the negotiation of contracts, rather than the competition for rents in order to obtain power necessary to issue laws (commands), then it is impossible to seek rents. And even if rents are somehow obtained, impossible to hold them.

    Yet enforcing (a)(b)(c) does not require that we abandon the construction of commons. Only that we abandon the rentiers. So while it was necessary to centralize rents in order to extinguish family, guild and tribal rents, it is now equally necessary to ban rents permanently.

    All that is required is contracts instead of laws, universal standing, and operational calculability.

  • Rents.

    Economic Rents create lost opportunities for exchange. A cost.  They grant a privilege whose results are incalculable (unavailable because profit and loss are externalized) and therefore unmeasurable (comparable with other investments) and invisible (they are forgotten and never rise again), instead of creating a calculable, measurable, investment and return for the polity.

    Unfortunately, democracy – majority rule – forces us to create these lost opportunities to exchange rents and privileges which are incalculable.

    Furthermore, the pooling of taxes into general funds,  rather than charging fees for services, for the payments of debts, and collecting returns on investments, create opportunities for rents. It is this system of rents that we systemically MUST construct under democracy. Democracy does not let us do otherwise.

    Worse, it is this system of rents, that allows the predatory and parasitic rent-seeking bureaucracy to exist, and expand like a cancer uncontrollably.

    Conversely, if we enforced (a) a universal requirement for operational calculability, (b)universal standing for the prosecution of rent seeking, (c) and the negotiation of contracts, rather than the competition for rents in order to obtain power necessary to issue laws (commands), then it is impossible to seek rents. And even if rents are somehow obtained, impossible to hold them.

    Yet enforcing (a)(b)(c) does not require that we abandon the construction of commons. Only that we abandon the rentiers. So while it was necessary to centralize rents in order to extinguish family, guild and tribal rents, it is now equally necessary to ban rents permanently.

    All that is required is contracts instead of laws, universal standing, and operational calculability.

  • CENTRALIZE RENTS THEN EXTERMINATE THEM Economic Rents create lost opportunities

    CENTRALIZE RENTS THEN EXTERMINATE THEM

    Economic Rents create lost opportunities for exchange by granting a privilege that is incalculable instead of a return to the polity that is calculable (measurable). Majority rule creates lost opportunities to exchange rents and privileges which are incalculable, for returns to the polity that are calculable (measurable). Pooling of taxes rather than fees for services, the payments of debts, and returns on investments, create opportunities for rents. It is this system of rents that we systemically MUST construct under democracy. It is this system of rents, when replaced with requirement for operational calculability (operationalism) that allows the predatory and parasitic rent-seeking bureaucracy to exist. Conversely, with a universal requirement for operational calculability, universal standing for the prosecution of rent seeking, and the negotiation of contracts, rather than the competition for rents in order to obtain power necessary to issue laws (commands), it is impossible to seek rents. And even if rents are obtained, impossible to hold them. Yet this system does not require that we abandon the construction of commons. Only abandon the rentiers. So while it was necessary to centralize rents in order to extinguish family, guild and tribal rents, it is now equally necessary to necessary to ban rents permanently. All that is required is universal standing and operational calculability.


    Source date (UTC): 2014-09-27 13:06:00 UTC

  • Under Propertarianism, Operationalism Prevents Exporting "Harm" (Costs)

    —“[A]ll arguments put into the marketplace of ideas function as conceptual goods – products for our use. Now since we are producing goods we do have the ability if not the necessity to provide consumer protection. This is all that operationalism does for us. It doesnt say you’re doing good (telling the truth) it tests whether or not you are doing HARM. It makes sure that you’re not using verbalisms. Under Propertarianism we require you warranty your goods and services. And those warranties are subject to legal enforcement by universal standing where the loser pays.”—-

  • Under Propertarianism, Operationalism Prevents Exporting “Harm” (Costs)

    —“[A]ll arguments put into the marketplace of ideas function as conceptual goods – products for our use. Now since we are producing goods we do have the ability if not the necessity to provide consumer protection. This is all that operationalism does for us. It doesnt say you’re doing good (telling the truth) it tests whether or not you are doing HARM. It makes sure that you’re not using verbalisms. Under Propertarianism we require you warranty your goods and services. And those warranties are subject to legal enforcement by universal standing where the loser pays.”—-

  • Under Propertarianism, Operationalism Prevents Exporting "Harm" (Costs)

    —“[A]ll arguments put into the marketplace of ideas function as conceptual goods – products for our use. Now since we are producing goods we do have the ability if not the necessity to provide consumer protection. This is all that operationalism does for us. It doesnt say you’re doing good (telling the truth) it tests whether or not you are doing HARM. It makes sure that you’re not using verbalisms. Under Propertarianism we require you warranty your goods and services. And those warranties are subject to legal enforcement by universal standing where the loser pays.”—-