Make trade, not war: New evidence for the Enlightenment idea of Doux Commerce (“gentle commerce”): you don’t kill your customers or debtors, and invasion is less tempting when it’s cheaper to buy stuff than steal it. (The theory was discussed in depth in Better Angels.) https://t.co/gKhxWT1sKv
Can a post-God society survive? THE GOD DEBATE is out now on The Free Press and Paramount+.
@SAPinker faces off against @DouthatNYT, moderated by @WhigNewtons.
Watch it now: https://t.co/mHATpqojgT
In der USA sind die meisten Menschen enthusiastisch.
In Europa werde ich beschimpft, Leute schreien REGULIERUNG und VERANTWORTUNG.
Und wenn ich wirklich hier eine Firma baue dann kann ich mich mit Themen wie Investitionsschutzgesetz, Mitarbeiterbeteiligung und lähmenden Arbeitsregulierungen abkämpfen. Bei OAI arbeiten die meisten Leute 6-7 Tage die Woche und werden depentsprechend bezahlt. Be uns ist das illegal.
@ManuelBTC21 He is well aware of the austrians for very long. In his outstanding book "Enlightment NOW!" he is crediting Hayek and Mises in the very First chapter.
I spoke with @LaulPatricia about Marxism:
One is: What’s remarkable is that Marxism has been tried. Now, of course, defenders of Marxism say it hasn’t really been tried anywhere, but certainly the people who implemented it claimed they were implementing Marxism.
And this is a massive experiment—a global experiment—with a very clear outcome. Namely, the Soviet Union was a disaster. The imposition of communism on Eastern Europe was a disaster. The imposition of communism in Venezuela was a disaster. The imposition of communism in Maoist China was a disaster. Disaster in terms of both poverty and oppression and genocide and stupid wars. So the world has told us what happens under communism, and it’s a sign of how out of touch intellectuals can be that there are still people who defend it despite the entire world giving a very clear-cut answer.
One more is: would you rather live in North Korea or South Korea? Would you rather live in the old East Germany or West Germany? We have an experimental group and a matched control group in terms of culture, language, and geography, and the answer is crystal clear. So this is a sign of, I think, the pathology of intellectual life—that Marxism can persist.
The other is, you did call attention to one of the appeals of Marxism, though, and more generally of heavy, strong influence of government guided by intellectuals, which is that there are certain kinds of reforms that you can state as principles. You can articulate them verbally as propositions—like equality, human rights, democracy—but there’s other kinds of progress that take place in massive distributed networks of millions of people, none of whom implements some policy. But collectively, there is an order, an organization that’s beneficial.
So that can happen organically through, for example, the development of a language. No one designed the English language. It’s just hundreds of millions of English speakers. They coin new words. They forget old words. They try to make themselves clear. And we get the English language and the other 5,000 languages spoken on earth.
Likewise, a market economy is something where knowledge is distributed. You don’t have a central planner deciding how many shoes of size 8 will be needed in a particular city, but rather information is conveyed by prices, which are adjusted according to supply and demand. And you’ve got a distributed network of exchange of information that can result in an emergent benefit.
Now, intellectuals tend to hate that. They like rules of language—of correct grammar. They like top-down economic planning. They like cultural change that satisfies particular ideals described by intellectuals. And so rival sources of organization, like commerce, like culture—traditional culture—tend to be downplayed by intellectuals.
And this can be magnified by the fact that many dictatorships give a privileged role to intellectuals, which may be why, over the course of the 20th century, and probably continuing to the present, there has not been a dictator that has not had fans among intellectuals—including the mullahs and ayatollahs of Iran, but also the communist dictators: Mao and Castro, even Stalin in his day. And every other dictator has had, actually, often fawning praise from Western intellectuals.
A reminder: If you dismiss the economic consensus on the harms of rent control, price gouging restrictions, etc. but embrace it on the harms of tariffs, you’re likely in the grip of politically motivated reasoning
@MauriceHoefgen Sich für Private-Equity-Placements verkaufen und nun auf Menschen herabsehen, die seit sie 16 sind ihren Lebensunterhalt selbst erarbeiten – ja, u. a. auch in der nächtlichen Betreuung von Demenzkranken. Das sagt mehr über dich aus als über mich oder über die Haltung der FDP.
I would like every aspiring academic economists to listen to what Prof Mokyr says here and internalize it. This is what our job is about, this is what our _science_ is about. I have learned a great deal from Prof. Mokyr's books and articles, but I have learned a lot from his example as a scholar, teacher, and mentor from afar, and from his students I have had the privilege to know and work with.
@BitBeller @elbitcoinamb Aber es gebe doch auch einen Machtverteilungsmechanismus, wenn es keine Wahlen gebe. Bezweifle dass dieser besser für den einzelnen wäre.
Kiel-Institut-Ökonom @StefanKooths hat mal wieder die auffälligste Metapher, und auch sonst war die heutige Vorstellung der neuen #Gemeinschaftsdiagnose eindrücklich: Sie sollte eine dringende Mahnung für die Bundesregierung sein. @handelsblatt 🧵1/5
In 1956, one man sailed a ship from New Jersey to North Carolina.
No one remembers his name. No statues were built. No history books mention him.
But he did more to change your life than every president, king, and war in the 20th century combined.
Here's the story they don't teach you: 🧵