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How Government Sort of Created the Internet – Article by Steve Fritzinger

How Government Sort of Created the Internet – Article by Steve Fritzinger

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The New Renaissance Hat
Steve Fritzinger
October 6, 2012
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Editor’s Note: Vinton Cerf, one of the individuals whose work was pivotal in the development of the Internet, has responded to this article in the comments below. Read his response here.

In his now-famous “You didn’t build that” speech, President Obama said, “The Internet didn’t get invented on its own. Government research created the Internet so that all the companies could make money off the Internet.”

Obama’s claim is in line with the standard history of the Internet. That story goes something like this: In the 1960s the Department of Defense was worried about being able to communicate after a nuclear attack. So it directed the Advanced Research Projects Agency (ARPA) to design a network that would operate even if part of it was destroyed by an atomic blast. ARPA’s research led to the creation of the ARPANET in 1969. With federal funding and direction the ARPANET matured into today’s Internet.

Like any good creation myth, this story contains some truth. But it also conceals a story that is much more complicated and interesting. Government involvement has both promoted and retarded the Internet’s development, often at the same time. And, despite Obama’s claims, the government did not create the Internet “so all the companies could make money off” it.

The idea of internetworking was first proposed in the early 1960s by computer scientist J. C. R. Licklider at Bolt, Beranek and Newman (BBN). BBN was a private company that originally specialized in acoustic engineering. After achieving some success in that field—for example, designing the acoustics of the United Nations Assembly Hall—BBN branched out into general R&D consulting. Licklider, who held a Ph.D. in psychoacoustics, had become interested in computers in the 1950s. As a vice president at BBN he led the firm’s growing information science practice.

In a 1962 paper Licklider described a “network of networks,” which he called the “Intergalactic Computer Network.” This paper contained many of the ideas that would eventually lead to the Internet. Its most important innovation was “packet switching,” a technique that allows many computers to join a network without requiring expensive direct links between each pair of machines.

Licklider took the idea of internetworking with him when he joined ARPA in 1962. There he met computer science legends Ivan Sutherland and Bob Taylor. Sutherland and Taylor continued developing Licklider’s ideas. Their goal was to create a network that would allow more effective use of computers scattered around university and government laboratories.

In 1968 ARPA funded the first four-node packet-switched network. This network was not part of a Department of Defense (DOD) plan for post-apocalyptic survival. It was created so Taylor wouldn’t have to switch chairs so often. Taylor routinely worked on three different computers and was tired of switching between terminals. Networking would allow researchers like Taylor to access computers located around the country without having dedicated terminals for each machine.

The first test of this network was in October 1969, when Charley Kline, a student at UCLA, attempted to transmit the command “login” to a machine at the Stanford Research Institute. The test was unsuccessful. The network crashed and the first message ever transmitted over what would eventually become the Internet was simply “lo.”

With a bit more debugging the four-node network went live in December 1969, and the ARPANET was born. Over the next two decades the ARPANET would serve as a test bed for internetworking. It would grow, spawn other networks, and be transferred between DOD agencies. For civilian agencies and universities, NSFNET, operated by the National Science Foundation, replaced ARPANET in 1985. ARPANET was finally shut down in February 1990. NSFNET continued to operate until 1995, during which time it grew into an important backbone for the emerging Internet.

For its entire existence the ARPANET and most of its descendants were restricted to government agencies, universities, and companies that did business with those entities. Commercial use of these networks was illegal. Because of its DOD origins ARPANET was never opened to more than a handful of organizations. In authorizing funds for NSFNET, Congress specified that it was to be used only for activities that were “primarily for research and education in the sciences and engineering.”

During this time the vast majority of people were banned from the budding networks. None of the services, applications, or companies that define today’s Internet could exist in this environment. Facebook may have been founded by college students, but it was not “primarily for research and education in the sciences and engineering.”

This restrictive environment finally began to change in the mid-1980s with the arrival of the first dial-up bulletin boards and online services providers. Companies like Compuserve, Prodigy, and AOL took advantage of the home computer to offer network services over POTS (Plain Old Telephone Service) lines. With just a PC and a modem, a subscriber could access email, news, and other services, though at the expense of tying up the house’s single phone line for hours.

In the early 1990s these commercial services began to experiment with connections between themselves and systems hosted on NSFNET. Being able to access services hosted on a different network made a network more valuable, so service providers had to interoperate in order to survive.

ARPANET researchers led by Vint Cerf and Robert Kahn had already created many of the standards that the Internet service providers (ISPs) needed to interconnect. The most important standard was the Transmission Control Protocol/Internet Protocol (TCP/IP). In the 1970s computers used proprietary technologies to create local networks. TCP/IP was the “lingua franca” that allowed these networks to communicate regardless of who operated them or what types of computers were used on them. Today most of these proprietary technologies are obsolete and TCP/IP is the native tongue of networking. Because of TCP/IP’s success Cerf and Kahn are known as “the fathers of the Internet.”

Forced to interoperate, service providers rapidly adopted TCP/IP to share traffic between their networks and with NSFNET. The modern ISP was born. Though those links were still technically illegal, NSFNET’s commercial use restrictions were increasingly ignored.

The early 1990s saw the arrival of the World Wide Web. Tim Berners-Lee, working at the European high energy physics lab CERN, created the Uniform Resource Locator (URL), Hyper-Text Transfer Protocol (HTTP), and Hyper-Text Markup Language (HTML). These three technologies made it easier to publish, locate, and consume information online. The web rapidly grew into the most popular use of the Internet.

Berners-Lee donated these technologies to the Internet community and was knighted for his work in 2004.

In 1993 Mosaic, the first widely adopted web browser, was released by the National Center for Supercomputing Applications (NCSA). Mosaic was the first Internet application to take full advantage of Berners-Lee’s work and opened the Internet to a new type of user. For the first time the Internet became “so easy my mother can use it.”

The NCSA played a significant role in presidential politics. It had been created by the High Performance Computing & Communications Act of 1991 (aka “The Gore Bill”). In 1999 presidential candidate Al Gore cited this act in an interview about his legislative accomplishments,saying, “I took the initiative in creating the Internet.” This comment was shortened to: “I created the Internet” and quickly became a punchline for late-night comedians. This one line arguably cost Gore the presidency in 2000.

The 1992 Scientific and Advanced Technology Act, another Gore initiative, lifted some of the commercial restrictions on Internet usage. By mid-decade all the pieces for the modern Internet were in place.

In 1995, 26 years after its humble beginnings as ARPANET, the Internet was finally freed of government control. NSFNET was shut down. Operation of the Internet passed to mostly private companies, and all prohibitions on commercial use were lifted.

Anarchy, Property, and Innovation

Today the Internet can be viewed as three layers, each with its own stakeholders, business models, and regulatory structure. There are the standards, like TCP/IP, that control how information flows between networks, the physical infrastructure that actually comprises the networks, and the devices and applications that most people see as “the Internet.”

Since the Internet is really a collection of separate networks that have voluntarily joined together, there is no single central authority that owns or controls it. Instead, the Internet is governed by a loose collection of organizations that develop technologies and ensure interoperability. These organizations, like the Internet Engineering Task Force (IETF), may be the most successful anarchy ever.

Anarchy, in the classical sense, means without ruler, not without laws. The IETF demonstrates how well a true anarchy can work. The IETF has little formal structure. It is staffed by volunteers. Meetings are run by randomly chosen attendees. The closest thing there is to being an IETF member is being on the mailing list for a project and doing the work. Anyone can contribute to any project simply by attending the meetings and voicing an opinion. Something close to meritocracy controls whose ideas become part of the standards.

At the physical layer the Internet is actually a collection of servers, switches, and fiber-optic cables. At least in the United States this infrastructure is mostly privately owned and operated by for-profit companies like AT&T and Cox. The connections between these large national and international networks put the “inter” in Internet.

As for-profit companies ISPs compete for customers. They invest in faster networks, wider geographic coverage, and cooler devices to attract more monthly subscription fees. But ISPs are also heavily regulated companies. In addition to pleasing customers, they must also please regulators. This makes lobbying an important part of their business. According to the Center for Responsive Politics’s OpenSecrets website, ISPs and the telecommunications industry in general spend between $55 million and $65 million per year trying to influence legislation and regulation.

When most people think of the Internet they don’t think of a set of standards sitting on a shelf or equipment in a data center. They think of their smart phones and tablets and applications like Twitter and Spotify. It is here that Internet innovation has been most explosive. This is also where government has had the least influence.

For its first 20 years the Internet and its precursors were mostly text-based. The most popular applications, like email, Gopher (“Go for”), and Usenet news groups, had text interfaces. In the 20 years that commercial innovation has been allowed on the Internet, text has become almost a relic. Today, during peak hours, almost half of North American traffic comes from streaming movies and music. Other multimedia services, like video chat and photo sharing, consume much of people’s Internet time.

None of this innovation could have happened if the Internet were still under government control. These services were created by entrepreneurial trial and error. While some visionaries explored the possibilities of a graphically interconnected world as early as the 1960s, no central planning board knew that old-timey-looking photographs taken on ultramodern smart phones would be an important Internet application.

I, Internet

When Obama said the government created the Internet so companies could make money off it, he was half right. The government directly funded the original research into many core networking technologies and employed key people like Licklider, Taylor, Cerf, and Kahn. But after creating the idea the government sat on it for a quarter century and denied access to all but a handful of people. Its great commercial potential was locked away.

For proponents of government-directed research policies, the Internet proves the value of their programs. But government funding might not have been needed to create the Internet. The idea for internetwork came from BBN, a private company. The rise of ISPs in the 1980s showed that other companies were willing to invest in this space. Once the home PC and dial-up services became available, people joined commercial networks by the millions. The economic incentives to connect those early networks probably would have resulted in something very much like today’s Internet even if the ARPANET had never existed.

In the end the Internet rose from no single source. Like Leonard Read’s humble writing instrument, the pencil, no one organization could create the Internet. It took the efforts of thousands of engineers from the government and private sectors. Those engineers followed no central plan. Instead they explored. They competed. They made mistakes. They played.

Eventually they created a system that links a third of humanity. Now entrepreneurs all over the world are looking for the most beneficial ways to use that network.

Imagine where we’d be today if that search could have started five to ten years earlier.

Steve Fritzinger is a freelance writer from Fairfax,Virginia. He is the regular economics commentator on the BBC World Service program Business Daily.

This article was published by The Foundation for Economic Education and may be freely distributed, subject to a Creative Commons Attribution United States License, which requires that credit be given to the author.

TANSTAAFL and Saving: Not the Whole Story – Article by Sanford Ikeda

TANSTAAFL and Saving: Not the Whole Story – Article by Sanford Ikeda

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The New Renaissance Hat
Sanford Ikeda
October 3, 2012
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How often have you heard someone say, “There ain’t no such thing as a free lunch,” or, “Saving is the path to economic development”?  Many treat these statements as the alpha and omega of economic common sense.

The problem is they are myths.

Or, at least, popular half-truths.  And they aren’t your garden-variety myths because people who favor the free market tend to say them all the time.  I’ve said them myself, because they do contain more than a grain of truth.

“There ain’t no such thing as a free lunch” (or TANSTAAFL) means that, with a limited budget, choosing one thing means sacrificing something else.  Scarcity entails tradeoffs.  It also implies that efficiency means using any resource so that no other use will give a higher reward for the risk involved.

That saving is necessary for rising labor productivity and prosperity also contains an economic truth.  No less an authority than the great Austrian economist Ludwig von Mises has stated this many times.  In an article published in The Freeman in 1981, for example, he said:

The fact that the standard of living of the average American worker is incomparably more satisfactory than that of the average [Indian] worker, that in the United States hours of work are shorter and children sent to school and not to the factories, is not an achievement of the government and the laws of the country. It is the outcome of the fact that the capital invested per head of the employees is much greater than in India and that consequently the marginal productivity of labor is much higher.

The Catalyst

But the statement is true in much the same way that saying breathable air is necessary for economic development is true.  Saving and rising capital accumulation per head do accompany significant economic development, and if we expect it to continue, people need to keep doing those activities.  But they are not the source–the catalyst, if you will–of the prosperity most of the world has seen in the past 200 years.

What am I talking about?  Deirdre McCloskey tells us in her 2010 book, Bourgeois Dignity: Why Economics Can’t Explain the World:

Two centuries ago the world’s economy stood at the present level of Bangladesh. . . .  In 1800 the average human consumed and expected her children and grandchildren and great-grandchildren to go on consuming a mere $3 a day, give or take a dollar or two [in today’s dollars]. . . .

By contrast, if you live nowadays in a thoroughly bourgeois country such as Japan or France you probably spend about $100 a day.  One hundred dollars as against three: such is the magnitude of modern economic growth.

(Hans Rosling illustrates this brilliantly in this viral video.)

That is unprecedented, historic, even miraculous growth, especially when you consider that $3 (or less) a day per person has been the norm for most of human history.  What is the sine qua non of explosive economic development and accelerating material prosperity?  What was missing for millennia that prevented the unbelievable takeoff that began about 200 years ago?

A More Complete Story

Economics teaches us the importance of TANSTAAFL and capital investment.  Again, the trouble is they are not the whole truth.

As I’ve written before, however, there is such a thing as a free lunch, and I don’t want to repeat that argument in its entirety.  The basic idea is that what Israel M. Kirzner calls “the driving force of the market” is entrepreneurship.  Entrepreneurship goes beyond working within a budget–it’s the discovery of novel opportunities that increase the wealth and raises the budgets of everyone in society, much as the late Steve Jobs or Thomas Edison or Madam C.J. Walker (probably the first African-American millionaire) did.  Yes, those innovators needed saving and capital investment by someone–most innovators were debtors at first–but note: Those savings could have been and were invested in less productive investments before these guys came along.

As McCloskey, as well as Rosenberg and Birdzell, have argued, it isn’t saving, capital investment per se, and certainly not colonialism, income inequality, capitalist exploitation, or even hard work that is responsible for the tremendous rise in economic development, especially since 1800.

It is innovation.

And, McCloskey adds, it is crucially the ideas and words that we use to think and talk about the people who innovate–the chance takers, the rebels, the individualists, the game changers–and that reflect a respect for and acceptance of the very concept of progress.  Innovation blasts the doors off budget constraints and swamps current rates of savings.

Doom to the Old Ways

Innovation can also spell doom to the old ways of doing things and, in the short run at least, create hardship for the people wedded to them.  Not everyone unambiguously gains from innovation at first, but in time we all do, though not at the same rate.

So for McCloskey, “The leading ideas were two: that the liberty to hope was a good idea and that a faithful economic life should give dignity and even honor to ordinary people. . . .”

There’s a lot in this assertion that I’ll need to think through.  But I do accept the idea that innovation, however it arises, trumps efficiency and it trumps mere savings.  Innovation discovers free lunches; it dramatically reduces scarcity.

Indeed, innovation is perhaps what enables the market economy to stay ahead of, for the time being at least, the interventionist shackles that increasingly hamper it.  You want to regulate landline telephones?  I’ll invent the mobile phone!  You make mail delivery a legal monopoly?  I’ll invent email!  You want to impose fixed-rail transport on our cities?  I’ll invent the driverless car!

These aren’t myths. They’re reality.

Sanford Ikeda is an associate professor of economics at Purchase College, SUNY, and the author of The Dynamics of the Mixed Economy: Toward a Theory of Interventionism.

This article was published by The Foundation for Economic Education and may be freely distributed, subject to a Creative Commons Attribution United States License, which requires that credit be given to the author.

The Importance of Subjectivism in Economics – Article by Sheldon Richman

The Importance of Subjectivism in Economics – Article by Sheldon Richman

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Sheldon Richman
October 3, 2012
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After many years, Frédéric Bastiat remains a hero to libertarians. No mystery there. He made the case for freedom and punctured the arguments for socialism with clarity and imagination. He spoke to lay readers with great effect.

Bastiat loved the market economy, and badly wanted it to blossom in full—in France and everywhere else. When he described the blessings of freedom, his benevolence shined forth. Free markets can raise living standards and enable everyone to have better lives; therefore stifling freedom is unjust and tragic. The reverse of Bastiat’s benevolence is his indignation at the deprivation that results from interference with the market process.

He begins his book Economic Harmonies (available at the FEE store) by pointing out the economic benefits of living in society:

It is impossible not to be struck by the disproportion, truly incommensurable, that exists between the satisfactions [a] man derives from society and the satisfactions that he could provide for himself if he were reduced to his own resources. I make bold to say that in one day he consumes more things than he could produce himself in ten centuries. What makes the phenomenon stranger still is that the same thing holds true for all other men. Every one of the members of society has consumed a million times more than he could have produced; yet no one has robbed anyone else.

The Existence of Privilege

Bastiat was not naïve. He knew he was not in a fully free market. He was well aware of the existence of privilege: “Privilege implies someone to profit from it and someone to pay for it,” he wrote. Those who pay are worse off than they would be in the free market. “I trust that the reader will not conclude from the preceding remarks that we are insensible to the social suffering of our fellow men. Although the suffering is less in the present imperfect state of our society than in the state of isolation, it does not follow that we do not seek wholeheartedly for further progress to make it less and less.”

He wished to emphasize the importance of free exchange for human flourishing. In chapter four he wrote,

Exchange is political economy. It is society itself, for it is impossible to conceive of society without exchange, or exchange without society. …For man, isolation means death….

By means of exchange, men attain the same satisfaction with less effort, because the mutual services they render one another yield them a larger proportion of gratuitous utility.

Therefore, the fewer obstacles an exchange encounters, the less effort it requires, the more readily men exchange.

How does trade deliver its benefits?

Exchange produces two phenomena: the joining of men’s forces and the diversification of their occupations, or the division of labor.

It is very clear that in many cases the combined force of several men is superior to the sum of their individual separate forces.…

Now, the joining of men’s forces implies exchange. To gain their co-operation, they must have good reason to anticipate sharing in the satisfaction to be obtained. Each one by his efforts benefits the others and in turn benefits by their efforts according to the terms of the bargain, which is exchange.

But isn’t something missing from this account?

Austrian Insight

Indeed, there is: the subjectivist Austrian insight that individuals gain from trade per se. For an exchange to take place, the two parties must assess the items traded differently, with each party preferring what he is to receive to what he is to give up. If that condition did not hold, no exchange would occur. There must be what Murray Rothbard called a double inequality of value. It’s in the logic of human action–which Ludwig von Mises christened praxeology. Bastiat, like his classical forebears Smith and Ricardo, erroneously believed (at least explicitly) that people trade equal values and that something is wrong when unequal values are exchanged.

Perhaps I am too hard on Bastiat. After all, he was writing before 1850. Carl Menger did not publish Principles of Economics until 1871. Yet the Austrians were not the first to look at exchange strictly through subjectivist spectacles, that is, from the economic actors’ points of view. The French philosopher Étienne Bonnot de Condillac (1715-1780) did so a hundred years before Bastiat wrote:

The very fact that an exchange takes place is proof that there must necessarily be profit in it for both the contracting parties; otherwise it would not be made. Hence, every exchange represents two gains for humanity.

Bastiat Unaware?

Well, perhaps Bastiat was unaware of Condillac’s argument. That is not the case. He reprints the quote above in his book and responds:

The explanation we owe to Condillac seems to me entirely insufficient and empirical, or rather it fails to explain anything at all. . . .

The exchange represents two gains, you say. The question is: Why and how? It results from the very fact that it takes place. But why does it take place? What motives have induced the two men to make it take place? Does the exchange have in it a mysterious virtue, inherently beneficial and incapable of explanation?

We see how exchange . . . adds to our satisfactions. . . . [T]here is no trace of . . . the double and empirical profit alleged by Condillac.

This is perplexing. Clearly, the necessary double inequality of value is not empirical or contingent. Contra Bastiat, the double inequality explains quite a lot, and his questions all have easy answers.

Yet more perplexing still is Bastiat’s statement in the same chapter: “The profit of the one is the profit of the other.” This seems to imply what he just denied.

Consequential Failure

Bastiat’s failure to grasp this point had consequences for his debates with other economists. For example, he and his fellow “left-free-market” advocate Pierre-Joseph Proudhon engaged in a lengthy debate over whether interest on loans would exist in the free market or whether it was a privilege bestowed when government suppresses competition. Unfortunately, the debate suffers because neither Bastiat nor Proudhon fully and explicitly grasped the Condillac/Austrian point about the double inequality of value. As Roderick Long explains in his priceless commentary on the exchange,

[E]ach one trips up his defense of his own position through an inconsistent grasp of the Austrian principle of the “double inequality of value”; Proudhon embraces it, but fails to apply it consistently, while Bastiat implicitly relies on it, but explicitly rejects it. . . .

Proudhon’s case against interest seems to depend crucially on his claim that all exchange must be of equivalent values; so pointing out the incoherence of this notion would be a telling reply. But Bastiat cannot officially give this reply (though he comes tantalisingly close over and over throughout the debate) because elsewhere–in his Economic Harmonies–Bastiat explicitly rejects the doctrine of double inequality of value.

How frustrating! Bastiat has so much to teach. But here is one blind spot that kept him from being even better.

Sheldon Richman is the editor of The Freeman and TheFreemanOnline.org, and a contributor to The Concise Encyclopedia of Economics. He is the author of Separating School and State: How to Liberate America’s Families.

This article was published by The Foundation for Economic Education and may be freely distributed, subject to a Creative Commons Attribution United States License, which requires that credit be given to the author.

Are We Destroying the Earth? – Article by Sanford Ikeda

Are We Destroying the Earth? – Article by Sanford Ikeda

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Sanford Ikeda
October 3, 2012
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People often complain that mankind is destroying the earth: that insatiable consumption and relentless production have laid waste to irreplaceable swaths of our planet, and that these activities have to stop or someday it will all be gone.

Which raises the question: What does it means to “destroy” something?

When you burn a log, the log is destroyed but heat, light, smoke, and ashes remain.  It’s in that sense that physics tells us that matter is neither created nor destroyed.  Similarly, cutting down a forest destroys the forest but in its place are houses and furniture and suburbs.

The real question is: Is it worth it?

Value Can Be Both Created and Destroyed

What people usually mean when they say mankind is destroying the earth is that human action causes a change they don’t like.  It sounds odd to say that my wife, by eating a piece of toast for breakfast, is “destroying” the toast.  But if I wanted that toast for myself, I might well regard her action as destructive.  Same action, but the interpretation depends on purpose and context.

When a missile obliterates a building and kills the people in it, it may serve a political purpose even though the friends and family of those killed and the owners of the building are harmed.  The perpetrator’s gain is the victim’s loss.  In the political realm, one person’s gain is necessarily another person’s loss.  You rob Peter to pay Paul; you kill Jack to appease Jill.  It’s a “zero-sum game.”

In the economic realm, however, a thing is destroyed to the extent that it loses its usefulness to somebody for doing something.  Someone may want to bulldoze my lovely home just for fun.  If she pays me enough I may let her do it and be glad she did.  When not physically coerced, a trade won’t happen unless each side expects to gain.  If it does happen, and if the people who traded are right, then all do in fact gain.  Each is better off than before. The trade has created something–value.  If they are wrong they destroy value and suffer a loss, which gives them an incentive to avoid making mistakes.

Profits and Losses Help to Minimize the Destruction of Value

In free markets gains manifest themselves in profit, either monetary or psychic.  (In the short run, of course, you can sustain a monetary loss if you think there’s a worthwhile nonmonetary aspect to the trade that will preserve the profit.)  Now, the free market is not perfect, despite what some economics professors say about the benefits of so-called “perfect competition.”  People don’t have complete or perfect knowledge and so they make mistakes.  They trade when they shouldn’t, or they don’t trade when they should.  Fortunately, profits and losses serve as feedback to guide their decisions.

There’s another source of market imperfection.  People may be capable of making good decisions but they don’t trade, or trade too much, because the property rights to the things they would like to trade aren’t well-defined or aren’t effectively enforced.  In such cases their actions or inactions create costs they don’t bear or benefits they don’t receive.  The result is that their decisions end up destroying value.

If I free-ride off the oceans, if for example I don’t pay for dumping garbage into it, then the oceans will become more polluted than they should be.  If there is a cleaner, more efficient source of energy than fossil fuels, but no one can profitably use it because the national government prevents anyone from doing so (for example by prohibitions or excessive taxation), then again the value that would have been created will never appear.

Aesthetics or Economics?

Our esthetic sense of beauty is part of what makes us human.  If we wish to protect a lake or a valley from development because we think it beautiful, how do we do that?

To some extent it’s possible to do what the Nature Conservancy does, and purchase the land that we want to protect.  But that’s not always possible, especially when the land is controlled not by private persons but by the national government, which makes special deals with crony capitalists in so-called public-private developments.  In any case, even the free market is not perfect.  Economic development and material well-being mean that some beautiful landscapes and irreplaceable resources will be changed in ways not everyone will approve.

Remember, though, that economics teaches us that an action is always taken by someone for something.  There are no disembodied costs, benefits, and values.  In a world of scarcity, John believes saving rain forests is more important than saving the whales.  Mary believes the opposite.  If we are to get past disagreements on esthetics–essentially differences of opinion–that can turn into violent conflict, we need to find some way to settle our differences peacefully, some way to transform them into value-creating interactions.

Imperfect though it may be, the free market has so far been the most effective method we know of for doing that.

Sanford Ikeda is an associate professor of economics at Purchase College, SUNY, and the author of The Dynamics of the Mixed Economy: Toward a Theory of Interventionism.

This article was published by The Foundation for Economic Education and may be freely distributed, subject to a Creative Commons Attribution United States License, which requires that credit be given to the author.

Gold is Good Money – Article by Ron Paul

Gold is Good Money – Article by Ron Paul

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Ron Paul
October 1, 2012
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Last year the Chairman of the Federal Reserve told me that gold is not money, a position which central banks, national governments, and mainstream economists have claimed is the consensus for decades.  But lately there have been some high-profile defections from that consensus.  As Forbes recently reported, the president of the Bundesbank (Germany’s central bank) and two highly respected analysts at Deutsche Bank have praised gold as good money.

Why is gold good money?  Because it possesses all the monetary properties that the market demands: it is divisible, portable, recognizable and, most importantly, scarce – making it a stable store of value. It is all things the market needs good money to be and has been recognized as such throughout history.  Gold rose to nearly $1800 an ounce after the Fed’s most recent round of quantitative easing because the people know that gold is money when fiat money fails.

Central bankers recognize this too, even if they officially deny it.  Some analysts have speculated that the International Monetary Fund’s real clout is due to its large holdings of gold.  And central banks around the world have increased their gold holdings over the last year, especially in emerging market economies trying to protect themselves from the collapse of Western fiat currencies.

Fiat money is not good money because it can be issued without limit and therefore cannot act as a stable store of value. A fiat monetary system gives complete discretion to those who run the printing press, allowing national governments to spend money without having to suffer the political consequences of raising taxes.  Fiat money benefits those who create it and receive it first, enriching national governments and their cronies.  And the negative effects of fiat money are disguised so that people do not realize that money the Fed creates today is the reason for the busts, rising prices and unemployment, and diminished standard of living tomorrow.

This is why it is so important to allow people the freedom to choose stable money.  Earlier this Congress I introduced the Free Competition in Currency Act (H.R. 1098) to permit people to use gold as money again. By eliminating taxes on gold and other precious metals and repealing legal tender laws, people are given the option between using good money or fiat money. If the federal government persists in debasing the dollar – as money monopolists have always done – then the people would be able to protect themselves by using alternatives such as gold that are both sound and stable.

As the fiat money pyramid crumbles, gold retains its luster.  Rather than being the barbarous relic Keynesians have tried to lead us to believe it is, gold is, as the Bundesbank president put it, “a timeless classic.”  The defamation of gold wrought by central banks and national governments is because gold exposes the devaluation of fiat currencies and the flawed policies of the national government.  National governments hate gold because the people cannot be fooled by it.

Representative Ron Paul (R – TX), MD, was a three-time Republican candidate for U. S. President. See his Congressional webpage and his official campaign website. 

This article has been released by Dr. Paul into the public domain and may be republished by anyone in any manner.

Anthropogenic Global Warming, Liberty, and Technology – Video by G. Stolyarov II

Anthropogenic Global Warming, Liberty, and Technology – Video by G. Stolyarov II

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Mr. Stolyarov argues that, whether or not anthropogenic global warming is real, political interference is not the proper way to address it. The solution is maximum individual liberty and freedom for entrepreneurs to innovate and develop improved technologies.

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Interest Rates Are Prices – Article by Ron Paul

Interest Rates Are Prices – Article by Ron Paul

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The New Renaissance Hat
Ron Paul
September 28, 2012
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One of the most enduring myths in the United States is that this country has a free market, when in reality, the market is merely the structural shell of formerly free institutions.  The federal government pulls the strings behind the scenes.  No better illustration of this can be found than in the Federal Reserve’s manipulation of interest rates.

The Fed has interfered with the proper function of interest rates for decades, but perhaps never as boldly as it has in the past few years through its policies of quantitative easing.  In Chairman Bernanke’s most recent press conference he stated that the Fed wishes not only to drive down rates on Treasury debt, but also rates on mortgages, corporate bonds, and other important interest rates.  Markets greeted this statement enthusiastically, as this means trillions more newly-created dollars flowing directly to Wall Street.

Because the interest rate is the price of money, manipulation of interest rates has the same effect in the market for loanable funds as price controls have in markets for goods and services. Since demand for funds has increased, but the supply is not being increased, the only way to match the shortfall is to continue to create new credit. But this process cannot continue indefinitely. At some point the capital projects funded by the new credit are completed. Houses must be sold, mines must begin to produce ore, factories must begin to operate and produce consumer goods.

But because consumption patterns have either remained unchanged or have become more present-oriented, by the time these new capital projects are finished and begin to produce, the producers find no market for their goods. Because the coordination between savings and consumption was severed through the artificial lowering of the interest rate, both savers and borrowers have been signaled into unsustainable patterns of economic activity. Resources that would have been used in productive endeavors under a regime of market-determined interest rates are instead shuttled into endeavors that only after the fact are determined to be unprofitable.  In order to return to a functioning economy, those resources which have been malinvested need to be liquidated and shifted into sectors in which they can be put to productive use.

Another effect of the injections of credit into the system is that prices rise.  More money chasing the same amount of goods results in a rise in prices.  Wall Street and the banking system gain the use of the new credit before prices rise.  Main Street, however, sees the prices rise before they are able to take advantage of the newly-created credit. The purchasing power of the dollar is eroded and the standard of living of the American people drops.

We live today not in a free market economic system but in a “mixed economy”, marked by an uneasy mixture of corporatism; vestiges of free-market capitalism; and outright central planning in some sectors.  Each infusion of credit by the Fed distorts the structure of the economy, damages the important role that interest rates play in the market, and erodes the purchasing power of the dollar.  Fed policymakers view themselves as wise gurus managing the economy, yet every action they take results in economic distortion and devastation.

Unless Congress gets serious about reining in the Federal Reserve and putting an end to its manipulation, the economic distortions the Fed has caused will not be liquidated; they will become more entrenched, keeping true economic recovery out of our grasp and sowing the seeds for future crisis.

Representative Ron Paul (R – TX), MD, was a three-time Republican candidate for U. S. President. See his Congressional webpage and his official campaign website. 

This article has been released by Dr. Paul into the public domain and may be republished by anyone in any manner.

Automation, Jobs, and Human Prosperity – Video by G. Stolyarov II

Automation, Jobs, and Human Prosperity – Video by G. Stolyarov II

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Contrary to popular belief, automation does not lead to the loss of jobs. Automation is humankind’s best friend in terms of raising standards of living and freeing up human efforts to be devoted to truly creative and innovative tasks. Furthermore, Mr. Stolyarov argues that jobs are not in themselves a desirable goal; higher prosperity is – and higher prosperity allows humans to enjoy greater leisure while producing more than their ancestors could with more primitive tools.

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Ayn Rand, Non-Atomistic Individualism, and the Dangers of Communitarianism – Article by G. Stolyarov II

Ayn Rand, Non-Atomistic Individualism, and the Dangers of Communitarianism – Article by G. Stolyarov II

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The New Renaissance Hat
G. Stolyarov II
September 8, 2012
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James Joseph argues in “Ayn Rand’s Paradox” that Rand’s “defense of individual freedom provides a self-defeating apologia for the American welfare state.” Mr. Joseph’s essay takes the communitarian view that, without the bulwark of “natural community” (including “shared duties” or “natural duties and obligations” or “claims from direct community”), the individual becomes increasingly reliant on government for every benefit in life.

Yet Mr. Joseph’s analysis portrays Ayn Rand as espousing a view that no serious thinker has ever held – the canard of atomistic individualism, which is often used by communitarians against those who do not think that communities can exist as superior entities apart from and greater than the individuals who constitute them. Mr. Joseph believes that “In fact, American statism’s apologia is the individual freedom so touted by Ayn Rand, complete with her denial of the claims of the community on the individual. One need look no further than the ‘Life of Julia’ campaign  to see that American statism is built around the idea of highly independent, atomized individuals that cannot be bothered with claims from direct community.”

True individualism is far from atomistic, and Rand saw this clearly. She wrote, for instance, that “Man gains enormous values from dealing with other men; living in a human society is his proper way of life—but only on certain conditions. Man is not a lone wolf and he is not a social animal. He is a contractual animal. He has to plan his life long-range, make his own choices, and deal with other men by voluntary agreement (and he has to be able to rely on their observance of the agreements they entered).” (“A Nation’s Unity,” The Ayn Rand Letter, II, 2, 3)

But Rand also correctly saw the individual as being primary and precedent to any “community” or “society” – although the conditions of a society can certainly constrain or empower an individual. In response to the questions “Is man a social animal?” and “Can he develop only in society?” Rand stated: “Man does live in society, not on a desert island. But that does not mean society ‘develops’ him. The expression ‘develops in society’ implies that man is a social animal. I believe no such thing. The issue here is: What is primary in a man’s development, society or his mind? Of course, his mind has primacy. Society cannot make or unmake him. An immoral society can mangle him and make it enormously difficult for him to develop properly psychologically. A rational society can help a man’s development a great deal. In a mixed society, the best minds and those who are strongest morally might withstand the pressure from society, whereas the average person will find it beyond his individual capacity and give up. Society cannot form a person. It cannot force him to accept ideas; but it can discourage him. Nevertheless, that doesn’t make man a social animal.” (Ayn Rand Answers: The Best of Her Q&A, edited by Robert Mayhew)

Rand properly recognized that individuals are not better off in insulated vacuums, apart from all other people. She acknowledged that man stands to gain greatly from interactions in society – but he can also come to great harm thereby. The question for Rand, and for all individualists, is not whether one should stand apart from society, but rather which relationships within society are most conducive to the flourishing of the individual, and which are to his detriment. Rand’s answer is that the conducive relationships are those of mutual benefit, where values are exchanged among all parties involved, and all parties seek to be better off and grant their consent to the arrangement. While Mr. Joseph thinks that, in this approach, “Ethics is collapsed into economics,” the truth is more complex and subtle. Economics describes the outcome of people’s existing value judgments (in the form of market prices, interest rates, and other phenomena) and does not directly comment on what individuals ought to value. It explains ubiquitous laws of human action that hold no matter what people happen to prefer.  Ethics, on the other hand, is directly concerned with what an individual should want to have and do – what a good life consists of and how it might be attained. Economics can inform you of the influences that result in the price of food, but it cannot tell you whether you ought to pursue food in the first place.

Rand’s Objectivist ethics arrives at the ultimate value of the individual’s life by recognizing that the very existence and meaningfulness of the idea of “value” depends on a living being that is capable of pursuing values. She writes, “The existence of inanimate matter is unconditional, the existence of life is not: it depends on a specific course of action. Matter is indestructible, it changes its forms, but it cannot cease to exist. It is only a living organism that faces a constant alternative: the issue of life or death. Life is a process of self-sustaining and self-generated action. If an organism fails in that action, it dies; its chemical elements remain, but its life goes out of existence. It is only the concept of ‘Life’ that makes the concept of ‘Value’ possible. It is only to a living entity that things can be good or evil.” (“The Objectivist Ethics” – quotation from John Galt’s speech in Atlas Shrugged)

Unlike an individual human, a collective of any sort cannot, qua collective, breathe, eat, move, or perform any unitary action. To say that a collective can “act” is a misleading figure of speech. Such an “action” can be no more than an aggregation of the extremely disparate and individually motivated actions of a group’s members or participants. The relationships among a group’s members can be quite sophisticated, it is true, but they do not supersede – in terms of either their existence or their moral worth – the essential, indivisible, and indissoluble individualities of the participants.

That brings us to the substance of the disagreement. Mr. Joseph seems to infer that Rand’s individualism is incompatible with relationships within the family – such as the care for parents and children – or within a neighborhood – such as local mutual-aid societies or groups of volunteers. I do not see any reason why such incompatibility need be the case. The exchange of values can readily occur in these circumstances, even in the absence of formal legal contracts or direct exchanges of money. Values are far broader than money and can consist of intangible goods and services – such as friendship, intellectual improvement, esthetic enjoyment, and even love (see my essay “A Rational View of Love” for a detailed discussion). The key principle governing such relationships, to the extent that they are beneficial, is that they should be based on mutual consent as much as possible. Even in cases where full informed consent cannot be given – as with children, pets, or senile elders – consent should be sought to the extent that a living creature is capable of exercising it non-destructively, and a presumption must always exist that a dependent creature would act in a life-preserving and life-enhancing manner if it had greater knowledge and ability to do so.

A respect for the principle of consent in relationships of dependency would imply, for instance, that children should not be forced to accept styles of clothing which they detest or espouse opinions which they do not personally hold through their own conviction; that pets should not be humiliated or restrained from non-destructive inclinations; and that elders should not be infantilized and should be empowered to manage their own affairs to every extent their physical faculties (in combination with technology) permit.

What Rand detested, and what many individualists likewise abhor, is the idea of top-down or compulsory “community” – of the sort that tries to deliberately (inevitably, through the wishes of some central planner or committee thereof) herd people into artificially constructed relationships for the purpose of building “togetherness” (or some comparably disingenuous justification). Compulsory national “service” – be it military or civilian – is the prime example of such exploitation of individuals in order to fulfill the power ambitious of the elites creating the “communities” of cannon fodder or work drones.

Additionally, a misguided perception of the purpose of societal interactions can lead to good people being subverted and shackled by their moral lessers. A misperceived sense of the value of “community” for its own sake (apart from any values for the individuals involved) could lead to the persistence of abuse within families; the continual funding of corrupt, dysfunctional, and even perverse churches or other civic organizations due to ingrained guilt or a sense of disembodied obligation among the contributors; the tolerance of incompetent “old boys’ networks” running local governments, because they are part of the “social fabric” and a deference to tradition prevents their being supplanted by a meritocracy. This kind of perverse communitarianism is a prime example of what Rand called “the sanction of the victim” – as it cannot thrive without the endorsement and participation of the good people who create resources upon which the abusers and parasites prey.  In even worse times and places, the willingness to accept communities over and above individuals has led to thoughtless conformity about the desirability of harming individuals perceived as being “other” or “outside” of the community – persons of different skin colors, national origins, religions, peaceful lifestyles, or peaceful political persuasions.  The vicious tribalist impulse is still strong in all too many humans, and it should not be stoked.

A misguided communitarianism has already resulted in the mangling of the first two decades of most Americans’ lives in the form of compulsory “public” schooling – where academic learning takes second stage to “socializing” the students with one another, which typically means that the best of them will be mercilessly bullied by the worst, while the rest lose themselves in pointless fads and clique rivalries. The travesty of compulsory public schooling serves as a prominent demonstration that – while Mr. Joseph seeks to posit an opposition between the Leviathan and communitarianism – the two go hand-in-hand more often than not. The Leviathan often employs communitarian rhetoric while representing itself as the entity that gets to define and structure the “community” in question.

Are we dependent on other people for much of what is good in life? Certainly! But this, far from requiring a communitarian viewpoint, is actually the implication of a consistent individualism. No one person can know everything or learn to do everything. In order for each of us to maximize our well-being, we need to specialize in some activities while relegating the rest to our fellow humans – with whom we then exchange the fruits of our respective labor. In a market economy based on the principle of individualism, each of us literally depends on the efforts of millions of others to produce the goods and services we daily enjoy.  Truly sustainable economies and societies – ones that operate without degenerating into violence or mass poverty – require that we treat others with the respect needed to facilitate these ongoing transactions. With a small circle of these individuals, we are able to form even closer ties, where formal transactions are not required to maintain ongoing value-trades. In a household, for instance, it is simply more efficient to keep a rough mental picture of other participants’ contributions, rather than itemizing everything in minute detail. Furthermore, the ability to closely trust others in one’s family (provided that it is a good one, without abuse, deception, or exploitation) eliminates the need for most of the typical safeguards of commerce among strangers. Similarly, a custom of volunteer work in one’s neighborhood might result in the capture of certain “positive externalities” – such as the benefits of cleaner streets, happier (and therefore more productive and peaceful) residents, and lower rates of vandalism and other crimes.

Perhaps Ayn Rand’s individualism, properly understood, would allow for precisely the ideal sense of the “natural community” that Mr. Joseph extols – one in which individuals engage in a variety of interactions (many of them non-monetary) to mutual benefit and thereby develop strong ties. Unfortunately, in practice, the explicit idealization of the “community” has not been an effective way of achieving such an outcome. It has, indeed, resulted in the very opposite: an insidious and manipulative elite, or a conformist and prejudiced majority (often incited by that same elite), limiting the freedoms and sometimes ruining the lives of those who wish to use their rational faculties to find a better way.

How Long Will the Dollar Remain the World’s Reserve Currency? – Article by Ron Paul

How Long Will the Dollar Remain the World’s Reserve Currency? – Article by Ron Paul

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The New Renaissance Hat
Ron Paul
September 3, 2012
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We frequently hear the financial press refer to the U.S. dollar as the “world’s reserve currency,” implying that our dollar will always retain its value in an ever shifting world economy.  But this is a dangerous and mistaken assumption.

Since August 15, 1971, when President Nixon closed the gold window and refused to pay out any of our remaining 280 million ounces of gold, the U.S. dollar has operated as a pure fiat currency.  This means the dollar became an article of faith in the continued stability and might of the U.S. government

In essence, we declared our insolvency in 1971.   Everyone recognized some other monetary system had to be devised in order to bring stability to the markets.

Amazingly, a new system was devised which allowed the U.S. to operate the printing presses for the world reserve currency with no restraints placed on it– not even a pretense of gold convertibility! Realizing the world was embarking on something new and mind-boggling, elite money managers, with especially strong support from U.S. authorities, struck an agreement with OPEC in the 1970s to price oil in U.S. dollars exclusively for all worldwide transactions. This gave the dollar a special place among world currencies and in essence backed the dollar with oil.

In return, the U.S. promised to protect the various oil-rich kingdoms in the Persian Gulf against threat of invasion or domestic coup. This arrangement helped ignite radical Islamic movements among those who resented our influence in the region. The arrangement also gave the dollar artificial strength, with tremendous financial benefits for the United States. It allowed us to export our monetary inflation by buying oil and other goods at a great discount as the dollar flourished.

In 2003, however, Iran began pricing its oil exports in Euro for Asian and European buyers.  The Iranian government also opened an oil bourse in 2008 on the island of Kish in the Persian Gulf for the express purpose of trading oil in Euro and other currencies. In 2009 Iran completely ceased any oil transactions in U.S. dollars.  These actions by the second largest OPEC oil producer pose a direct threat to the continued status of our dollar as the world’s reserve currency, a threat which partially explains our ongoing hostility toward Tehran.

While the erosion of our petrodollar agreement with OPEC certainly threatens the dollar’s status in the Middle East, an even larger threat resides in the Far East.  Our greatest benefactors for the last twenty years– Asian central banks– have lost their appetite for holding U.S. dollars.  China, Japan, and Asia in general have been happy to hold U.S. debt instruments in recent decades, but they will not prop up our spending habits forever.  Foreign central banks understand that American leaders do not have the discipline to maintain a stable currency.

If we act now to replace the fiat system with a stable dollar backed by precious metals or commodities, the dollar can regain its status as the safest store of value among all government currencies.  If not, the rest of the world will abandon the dollar as the global reserve currency.

Both Congress and American consumers will then find borrowing a dramatically more expensive proposition. Remember, our entire consumption economy is based on the willingness of foreigners to hold U.S. debt.  We face a reordering of the entire world economy if the federal government cannot print, borrow, and spend money at a rate that satisfies its endless appetite for deficit spending.

Representative Ron Paul (R – TX), MD, was a three-time Republican candidate for U. S. President. See his Congressional webpage and his official campaign website. 

This article has been released by Dr. Paul into the public domain and may be republished by anyone in any manner.