Saturday, May 7, 2016

Virtue signalling as a tidy explanation

A great illustration about understanding other people's goals in order to understand their actions.



Andreessen is of course correct that advocacy divestment, to the extent that it is effective, reduces the demand for a fossil fuel company's stock thereby creating an economic opportunity for other investors to enjoy a windfall investment benefit. If your goal, as an advocate, is to financially punish fossil fuel companies, then you have failed. More than that, you have essentially created the circumstances to subsidize those who do not share your belief system.

I think the trick to understanding this apparent paradox is to reexamine the assumed goals. If we assume that the advocates are not functionally focused on punishing fossil fuel companies but are instead more interested in virtue signalling, then their actions are much more explicable.

It's not the only possible explanation but it is a tidy one.

Friday, May 6, 2016

Expel, excommunicate, curse, and damn Baruch de Spinoza

From Why Spinoza still matters: At a time of religious zealotry, Spinoza’s fearless defence of intellectual freedom is more timely than ever by Steven Nadler.
In July 1656, the 23-year-old Bento de Spinoza was excommunicated from the Portuguese-Jewish congregation of Amsterdam. It was the harshest punishment of herem (ban) ever issued by that community. The extant document, a lengthy and vitriolic diatribe, refers to the young man’s ‘abominable heresies’ and ‘monstrous deeds’. The leaders of the community, having consulted with the rabbis and using Spinoza’s Hebrew name, proclaim that they hereby ‘expel, excommunicate, curse, and damn Baruch de Spinoza’. He is to be ‘cast out from all the tribes of Israel’ and his name is to be ‘blotted out from under heaven’.
The question which Nadler addresses is whether Spinoza, after all these centuries, should be readmitted to the Jewish congregation in Amsterdam. Nadler describes Spinoza's role in the blossoming of the Age of Enlightenment and the pertinence of his ideas, particularly in terms of respect for the individual and commitment to freedom of communication, today.

One passage in particular resonates with the repressive tendencies of Universities and fringe voices at universities who are fully committed to silencing any word against the sanctioned orthodoxy.
People who are led by passion rather than reason are easily manipulated by ecclesiastics. This is what so worried Spinoza in the late 1660s, as the more repressive and intolerant elements in the Reformed Church gained influence in Holland. It remains no less a threat to enlightened, secular democracy today, as religious sectarians exercise a dangerous influence on public life.
Indeed. While many of these protests are couched in secular terms of social justice and other jargon, the emotional discourse is entirely designed to prevent exchange of ideas and formal argument. They are intolerant, totalitarian, censoring scolds seeking to emotionally blackmail their way towards childish goals imagined incorrectly to support noble ends.

Spinoza had the mark at the time that emotionalism, while well and good in its place, has no place in civil dialogue.

Thursday, May 5, 2016

The only literate inhabitant was elected ‘county reader'

A very good book review of David Fischer's Albion's Seed, a massive tome that is packed with interesting information. The review is: Book Review: Albion's Seed by Scott Alexander.

Albion's Seed came out in the late 1980s and I think I picked up my copy at the Valley Forge book store. I was doing consulting work with a local utility and they had a work center near Valley Forge and I managed to carve out half a day to see the encampment and other sites (and buy the 900 page book). It took some years before I read Albion's Seed and that was some years ago, so nice to come across Alexander's very good summary.

Albion's Seed is a good reminder of how much has been lost in universities by their ideologically blinded rewriting of history in class, gender, race terms. Albion's Seed gives a much more detailed and enlightening exposure as to what was going on from the dross that emerges from the anemic drivel of critical theory, postmodernism and critical race theory.

Alexander gives a succinct synopsis:
Fischer describes four of these migrations: the Puritans to New England in the 1620s, the Cavaliers to Virginia in the 1640s, the Quakers to Pennsylvania in the 1670s, and the Borderers to Appalachia in the 1700s.
It is fascinating material that exposes the nonsense of "white" as the modern critical race theory nonsense that it is. Things were simply far more complex than the latter day re-writers care to acknowledge. And Fischer is only dealing with those from the British Isles and doesn't even touch the complexities of the immigrations of the Germans, the French, the Scandinavians, the Italians, the Irish, etc. or the complex overlay of the various religious aspects of these other groups.

Some of the items that Alexander brings attention to:
Puritans

5. The Puritans tried to import African slaves, but they all died of the cold.

6. In 1639, Massachusetts declared a “Day Of Humiliation” to condemn “novelties, oppression, atheism, excesse, superfluity, idleness, contempt of authority, and trouble in other parts to be remembered”

7. The average family size in Waltham, Massachusetts in the 1730s was 9.7 children.

8. Everyone was compelled by law to live in families. Town officials would search the town for single people and, if found, order them to join a family; if they refused, they were sent to jail.

9. 98% of adult Puritan men were married, compared to only 73% of adult Englishmen in general. Women were under special pressure to marry, and a Puritan proverb said that “women dying maids lead apes in Hell”.

11. Puritan parents traditionally would send children away to be raised with other families, and raise those families’ children in turn, in the hopes that the lack of familiarity would make the child behave better.

12. In 1692, 25% of women over age 45 in Essex County were accused of witchcraft.

13. Massachusetts passed the first law mandating universal public education, which was called The Old Deluder Law in honor of its preamble, which began “It being one chief project of that old deluder, Satan, to keep men from the knowledge of the scriptures…”

14. Massachusetts cuisine was based around “meat and vegetables submerged in plain water and boiled relentlessly without seasonings of any kind”.

15. Along with the famous scarlet A for adultery, Puritans could be forced to wear a B for blasphemy, C for counterfeiting, D for drunkenness, and so on.

16. Wasting time in Massachusetts was literally a criminal offense, listed in the law code, and several people were in fact prosecuted for it.

The Cavaliers

1. Virginian cavalier speech patterns sound a lot like modern African-American dialects. It doesn’t take much imagination to figure out why, but it’s strange to think of a 17th century British lord speaking what a modern ear would clearly recognize as Ebonics.

2. Three-quarters of 17th-century Virginian children lost at least one parent before turning 18.

3. Cousin marriage was an important custom that helped cement bonds among the Virginian elite, “and many an Anglican lady changed her condition but not her name”.

7. Virginia governor William Berkeley probably would not be described by moderns as ‘strong on education’. He said in a speech that “I thank God there are no free schools nor printing [in Virginia], and I hope we shall not have these for a hundred years, for learning has brought disobedience, and heresy, and sects into the world, and printing has divuldged them, and libels against the best government. God keep us from both!”

The Quakers

2. Fischer argues that the Quaker ban on military activity within their territory would have doomed them in most other American regions, but by extreme good luck the Indians in the Delaware Valley were almost as peaceful as the Quakers. As usual, at least some credit goes to William Penn, who taught himself Algonquin so he could negotiate with the Indians in their own language.

3. The Quakers’ marriage customs combined a surprisingly modern ideas of romance, with extreme bureaucracy. The wedding process itself had sixteen stages, including “ask parents”, “ask community women”, “ask community men”, “community women ask parents”, and “obtain a certificate of cleanliness”. William Penn’s marriage apparently had forty-six witnesses to testify to the good conduct and non-relatedness of both parties.

4. Possibly related: 16% of Quaker women were unmarried by age 50, compared to only about 2% of Puritans.

5. Quakers promoted gender equality, including the (at the time scandalous) custom of allowing women to preach (condemned by the Puritans as the crime of “she-preaching”).

6. But they were such prudes about sex that even the Puritans thought they went too far. Pennsylvania doctors had problems treating Quakers because they would “delicately describe everything from neck to waist as their ‘stomachs’, and anything from waist to feet as their ‘ankles'”.

13. The Pennsylvania Quakers became very prosperous merchants and traders. They also had a policy of loaning money at low- or zero- interest to other Quakers, which let them outcompete other, less religious businesspeople.

14. They were among the first to replace the set of bows, grovels, nods, meaningful looks, and other British customs of acknowledging rank upon greeting with a single rank-neutral equivalent – the handshake.

15. Pennsylvania was one of the first polities in the western world to abolish the death penalty.

16. The Quakers were lukewarm on education, believing that too much schooling obscured the natural Inner Light. Fischer declares it “typical of William Penn” that he wrote a book arguing against reading too much.

17. The Quakers not only instituted religious freedom, but made laws against mocking another person’s religion.

18. In the late 1600s as many as 70% of upper-class Quakers owned slaves, but Pennsylvania essentially invented modern abolitionism. Although their colonial masters in England forbade them from banning slavery outright, they applied immense social pressure and by the mid 1700s less than 10% of the wealthy had African slaves. As soon as the American Revolution started, forbidding slavery was one of independent Pennsylvania’s first actions.

The Borderers

1. Colonial opinion on the Borderers differed within a very narrow range: one Pennsylvanian writer called them “the scum of two nations”, another Anglican clergyman called them “the scum of the universe”.

2. Some Borderers tried to come to America as indentured servants, but after Virginian planters got some experience with Borderers they refused to accept any more.

3. The Borderers were mostly Presbyterians, and their arrival en masse started a race among the established American denominations to convert them. This was mostly unsuccessful; Anglican preacher Charles Woodmason, an important source for information about the early Borderers, said that during his missionary activity the Borderers “disrupted his service, rioted while he preached, started a pack of dogs fighting outside the church, loosed his horse, stole his church key, refused him food and shelter, and gave two barrels of whiskey to his congregation before a service of communion”.

4. Borderer town-naming policy was very different from the Biblical names of the Puritans or the Ye Olde English names of the Virginians. Early Borderer settlements include – just to stick to the creek-related ones – Lousy Creek, Naked Creek, Shitbritches Creek, Cuckold’s Creek, Bloodrun Creek, Pinchgut Creek, Whipping Creek, and Hangover Creek. There were also Whiskey Springs, Hell’s Half Acre, Scream Ridge, Scuffletown, and Grabtown. The overall aesthetic honestly sounds a bit Orcish.

5. One of the first Borderer leaders was John Houston. On the ship over to America, the crew tried to steal some of his possessions; Houston retaliated by leading a mutiny of the passengers, stealing the ship, and sailing it to America himself. He settled in West Virginia; one of his descendants was famous Texan Sam Houston.

6. Traditional Borderer prayer: “Lord, grant that I may always be right, for thou knowest I am hard to turn.”

7. “The backcountry folk bragged that one interior county of North Carolina had so little ‘larnin’ that the only literate inhabitant was elected ‘county reader'”

9. The Borderers were famous for family feuds in England, including the Johnson clan’s habit of “adorning their houses with the flayed skins of their enemies the Maxwells in a blood feud that continued for many generations”. The great family feuds of the United States, like the Hatfield-McCoy feud, are a direct descendent of this tradition.

10. Within-clan marriage was a popular Borderer tradition both in England and Appalachia; “in the Cumbrian parish of Hawkshead, for example, both the bride and the groom bore the same last names in 25 percent of all marriages from 1568 to 1704”. This led to the modern stereotype of Appalachians as inbred and incestuous.

11. The Borderers were extremely patriarchal and anti-women’s-rights to a degree that appalled even the people of the 1700s.

12. “In the year 1767, [Anglican priest] Charles Woodmason calculated that 94 percent of backcountry brides whom he had married in the past year were pregnant on their wedding day”

13. Although the Borderers started off Presbyterian, they were in constant religious churn and their territories were full of revivals, camp meetings, born-again evangelicalism, and itinerant preachers. Eventually most of them ended up as what we now call Southern Baptist.

17. Rates of public schooling in the backcountry settled by the Borderers were “the lowest in British North America” and sometimes involved rituals like “barring out”, where the children would physically keep the teacher out of the school until he gave in and granted the students the day off.

18. “Appalachia’s idea of a moderate drinker was the mountain man who limited himself to a single quart [of whiskey] at a sitting, explaining that more ‘might fly to my head’. Other beverages were regarded with contempt.
Alexander has much good commentary. This passage draws attention to the evergreen balance between tolerant progression and the risk of self-destruction.
Pennsylvania was very successful for a while; it had some of the richest farmland in the colonies, and the Quakers were exceptional merchants and traders; so much so that they were forgiven their military non-intervention during the Revolution because of their role keeping the American economy afloat in the face of British sanctions.

But by 1750, the Quakers were kind of on their way out; by 1750, they were a demographic minority in Pennsylvania, and by 1773 they were a minority in its legislature as well. In 1750 Quakerism was the third-largest religion in the US; by 1820 it was the ninth-largest, and by 1981 it was the sixty-sixth largest. What happened? The Quakers basically tolerated themselves out of existence. They were so welcoming to religious minorities and immigrants that all these groups took up shop in Pennsylvania and ended its status as a uniquely Quaker society. At the same time, the Quakers themselves became more “fanatical” and many dropped out of politics believing it to be too worldly a concern for them; this was obviously fatal to their political domination. The most famous Pennsylvanian statesman of the Revolutionary era, Benjamin Franklin, was not a Quaker at all but a first-generation immigrant from New England. Finally, Quakerism was naturally extra-susceptible to that thing where Christian denominations become indistinguishable from liberal modernity and fade into the secular background.
A worthwhile review of an excellent book that brings back the complexity and wonder of history.

Wednesday, May 4, 2016

Think before you start

A few years ago I compiled a fairly massive list of common English language idioms, proverbs, maxims, adages and sayings. My thinking was that perhaps these formed some sort cultural programming that complements parental modeling, educational lessons, etc. The idea is that these proverbs form a linguistic cultural foundation that likely shapes and even influences human decisions and actions, likely unconsciously.

I know I mined all sorts of old and ancient texts. I don't recall, though, running across Erasmus's Adagia. Erasmus apparently compiled an immense collection of Latin and Greek proverbs. An English translation is here.

Below is a sample of some of the English translations of Greek and Latin proverbs recorded by Eramus. Just a sample.
More haste, less speed
One step at a time
To be in the same boat
To lead one by the nose
A rare bird
Even a child can see it
To have one foot in Charon's boat (To have one foot in the grave)
To walk on tiptoe
One to one
Out of tune
A point in time
I gave as bad as I got (I gave as good as I got)
To call a spade a spade
Hatched from the same egg
Up to both ears (Up to his eyeballs)
As though in a mirror
Think before you start
What's done cannot be undone
Many parasangs ahead (Miles ahead)
We cannot all do everything
Many hands make light work
A living corpse
Where there's life, there's hope
To cut to the quick
Time reveals all things
Golden handcuffs
Crocodile tears
To show the middle finger
You have touched the issue with a needle-point (To have nailed it)
To walk the tightrope
Time tempers grief (Time heals all wounds)
With a fair wind
To dangle the bait
To swallow the hook
The bowels of the earth
From heaven to earth
The dog is worthy of his dinner
To weigh anchor
To grind one's teeth
Nowhere near the mark
Complete the circle
In the land of the blind, the one-eyed man is king
A cough for a fart
No sooner said than done
Neither with bad things nor without them (Women: can't live with 'em, can't live without 'em)
Between a stone and a shrine (Between a rock and a hard place)
Like teaching an old man a new language (Can't teach an old dog new tricks)
A necessary evil
There's many a slip 'twixt cup and lip
To squeeze water out of a stone
To leave no stone unturned
Let the cobbler stick to his last (Stick to your knitting)
God helps those who help themselves
The grass is greener over the fence
The cart before the horse
Dog in the manger
One swallow doesn't make a summer
His heart was in his boots
To sleep on it
To break the ice
Ship-shape
To die of laughing
To have an iron in the fire
To look a gift horse in the mouth
Neither fish nor flesh
Like father, like son
Not worth a snap of the fingers
He blows his own trumpet
To show one's heels

A weakness within their own psychology

I came across this John Cleese video piece on political correctness. Amen!



I especially enjoyed his quotation of his co-author, Robin Skynner.
If people can’t control their own emotions, then they have to start trying to control other people’s behavior.
An interesting idea.

I had always thought of the politically correct speech suppressors as simply little authoritarian tyrants wishing to impose their arbitrary will on others.

Skinner's comment suggests there is a deeper basis, i.e. a weakness within their own psychology.

Perhaps. I suspect in practical terms it makes little difference knowing whether they are motivated by the will to control others versus motivated by the lack of will to control themselves. In both cases they are seeking to trample the rights of others.

Tuesday, May 3, 2016

Taught to the tune of a hick'ry stick

An old rhyme about learning. From a book discussion forum.
School days, school days,
Good old Golden Rule days,
Reading and Riting and Rithmetic,
Taught to the tune of a hick'ry stick

Apparently it is part of a 1907 song written by Will Cobb and Gus Edwards.
School days, school days,
Good old Golden Rule days,
Reading and Riting and Rithmetic,
Taught to the tune of a hick'ry stick

You were my queen in calico.
I was your bashful, barefoot beau.
And you wrote on my slate, "I love you, Joe!"
When we were a couple of kids.
Sounds like a scene from Tom Sawyer with Becky Thatcher.

Predictable policy outcomes

From One Top Taxpayer Moved, and New Jersey Shuddered by Robert Frank.

The situation is not as dire as the headline indicates and yet, from another perspective, more so. The circumstances are that a number of high spending states, New York, Connecticut, California, and Illinois come to mind, have high spending, high degrees of crony capitalism, highly progressive income tax rates and very high levels of state personal income tax. Frank is covering the consequences when, in the state of New Jersey, the resident who pays the highest amount of income tax, takes up residence in another state.

The article is interesting for three reasons - from a policy perspective, as evidence of poor reportorial skills, and as evidence of reportorial ideological blinders.

From a policy perspective there is the intersection of three different issues - variability, dependency, and fragility. High income individuals tend to have very high variability in their income. Progressive tax structures are politically expedient but financially fragile.

It is well known in economic circles that most people with very high levels of income show a great deal of variability in their income year-to-year. A fact obliquely supported in the article.
Mr. Tepper regularly topped state wealth rankings as New Jersey’s richest resident. He also has homes in Miami Beach and the Hamptons. In 2012 and 2013, he also topped Alpha’s list of the highest-earning hedge fund managers, with estimated earnings of $2.2 billion in 2012 and $3.5 billion in 2013. His earnings fell to $400 million in 2014.
His year-to-year income variability is huge. A more than 50% increase in income from 2012 to 2013 and then a nearly 90% plunge from 2013 to 2014. If you are a state with a highly progressive state income tax as in New Jersey, that means that the state's income tax revenue from that high variance income stream will also be highly variable. State budgets typically cover a lot of big ticket, long term commitments such as education, transportation, etc. where you want some steady predictability.

States mitigate this individual income variability to some degree by have larger pools of high income tax payers. If they are all earning their high incomes from many sources and many industries, then there should be some smoothing out of revenue variability across the pool of individuals. That will work in bigger states with heterogeneous economies such as Texas or California. But in New Jersey, virtually all your high income earners are going to be from the financial sector with all its dramatic ebbs and flows.

The more progressive the state's income tax structure, the more dependent the state is on a select group of high tax payers. Again, from the article.
In California, 5,745 taxpayers earning $5 million or more generated more than $10 billion of income taxes in 2013, or about 19 percent of the state’s total, according to state officials.
I have read elsewhere that the top 1% of California taxpayers generate greater than 50% of the income tax revenue to the state. So not only do you have variability risk, but you have dependency risk. States that are highly dependent on a few tax payers to fund state operations open themselves up to excessive degrees of co-dependency and corruption arising from rent seeking and regulatory capture. A whiff of that dynamic is offered in the article based on Connecticut's experience.
Connecticut, home to several hedge fund billionaires, now tracks the quarterly estimated payments of 100 of its top earners. Kevin B. Sullivan, commissioner of the Connecticut Department of Revenue Services, said about five or six of the highest earners could have a “measurable impact on the revenue stream.”

Mr. Sullivan said that when one of the state’s rich hedge fund executives planned to move his family and company to a lower-tax state, state officials met with him and persuaded him to leave some of his work force in Connecticut.

“We knew we were going to lose him,” Mr. Sullivan said. “But we wanted to keep some of the higher-paying jobs.” He said the state worked out a deal to keep the jobs in exchange for an agreement about the owner’s regular visits to family and friends in Connecticut. (Homeowners who spend more than 183 days in the state are considered residents for tax purposes.) He said the state was holding discussions with other top earners in hopes of keeping them.

“I’m not saying we’re sending fruit baskets and get-well cards,” said Mr. Sullivan, a former Democratic legislator. “But we’re trying to send a more welcoming message to the high earners as a group.”
You don't have to be a class warrior to be alarmed by this degree of incestuous co-dependency and intimacy between the political power of the state and the highest income earners in the state. We want all citizens to be equal in the democratic process but that is not what is being cultivated in these high progressive income tax structured states. State backing/funding of white elephant infrastructure and vanity projects (tram lines and mass transit rail in cities, long distance passenger rails, football and baseball stadiums, neighborhood redevelopment programs) suddenly can be seen in a different light when there are such discussions between the taxing authorities and the high income taxpayers.

On top of variability and dependency, there is the consequence of these two issues - fragility. If your income tax is so progressive that the movement of a single taxpayer or class of taxpayers can undermine your budget, then you have both corrupted the political system (citizens see the incestuous self-dealing between the political elite and the wealthy elite) and made the state financial system more volatile. It does no one any good to have wild swings in funding from year-to-year.

What started as an ill-considered but logically motivated strategy (make the rich pay the most) ends up undermining the whole system.

Separate from the policy angle of the article, there is the reportorial ignorance. It is common that reporters bungle reporting on anything to do with numbers or finance. In this case what is on display is a lack of awareness about the distinction between income and wealth. Income is a financial flow and wealth is a stock. People with high flow don't necessarily have high stock and vice versa.

The article focuses on the consequences to the states' income tax from losing high flow individuals (high income individuals). But the reporter then derives comfort by conflating wealth and income without seeming to recognize the distinction.
While some high earners may be moving for tax reasons, New Jersey, New York, California and other states are replacing rich people faster than they are losing them. New Jersey had 237,000 millionaires in 2015, compared with 207,200 in 2006, according to Phoenix Marketing International, a research firm. New York added 69,500 millionaires from 2006 to 2015, to 437,900, while California added over 100,000 millionaires, to 772,600.
"Rich" people can be rich because of their high incomes or they can be "rich" because they have a high stock of wealth, but they are not the same thing. Take this scenario: A young couple moves to Menlo Park, California in 1970. He's a teacher and she is a homemaker. They make a down payment on a $50,000 home, the very maximum they can afford. 45 years later they are retired living on a combined social security and pension income of $50,000 per year. That is close to the national household median income. They are doing alright. In terms of income, they are comfortable but not notable. If they retired to Arizona, taking their income with them, it would scarcely register on California's income tax receipts.

Despite that, they are also millionaires. Their home was paid off long ago. What was a $50,000 home and piece of land in 1970 is now worth $1.5 million. Because of Silicon Valley and the massive inflation of land prices there and in San Francisco, California is minting thousands of new millionaires each year. Lots of new wealth millionaires (from land inflation) has no impact on income taxes paid. Replacing departing "rich" income people with "rich" wealth people does nothing to repair the state budget. A fact of which the reporter appears to be unaware.

Finally, the article is interesting for the unstated reporter priors. The reporter is sort of reporting facts but through a very definite ideological lens. A lens of which there is a good probability the reporter is unaware. Frank reports the phenomenon of variability, dependency and fragility as arising from income inequality.
Our top-heavy economy has come to this: One man can move out of New Jersey and put the entire state budget at risk. Other states are facing similar situations as a greater share of income — and tax revenue — becomes concentrated in the hands of a few.

Last month, during a routine review of New Jersey’s finances, one could sense the alarm. The state’s wealthiest resident had reportedly “shifted his personal and business domicile to another state,” Frank W. Haines III, New Jersey’s legislative budget and finance officer, told a State Senate committee. If the news were true, New Jersey would lose so much in tax revenue that “we may be facing an unusual degree of income tax forecast risk,” Mr. Haines said.
Frank never seems to recognize that there is a multi-variable process.

It is relatively clear that as a factual matter, the US and all other OECD countries are seeing increases in income inequality. That is a matter of empirical record. There are two unknowns. One is what are the root causes of increasing income inequality? Lots of candidate root causes ranging from globalization of trade to tax dodging elite. Lots of candidates but relatively little consensus as to what are the real root causes to rising income inequality across all such countries.

The second unknown is whether rising income inequality matters for reasons other than aesthetic or normative. If everyone's boat is rising on the same tide, just some faster than others, does that matter? Empirically there is little correlation between degree of inequality and rate of economic growth, innovation, life outcomes or any other significant measure. Within bounds of course. The observation does not apply to kleptocracies such as Russia or extreme inequality as exists in some South American and African countries.

Frank, as is common among reporters, accepts as a predicate that income inequality is inherently bad. He therefore elides the causal mechanisms and leaps straight to the unstated conclusion that increasing state financial fragility must arise from increasing income inequality. That assumption is not supported by the evidence.

All states are experiencing rising income inequality but not all states are experiencing rising state financial variability, dependency and fragility. Variability, dependency and fragility arise, not from increasing income inequality, but from increasing dependency on a particular public financial policy. Different states have different funding policies. Some, such as Florida, have no income tax at all. Most states have an income tax but it is low and relatively flat. Yet others, such as California, Illinois, Connecticut, New York and New Jersey, have elected to have very high and very progressive income tax rate.

All states are experiencing high and rising income inequality. Only those states with very high and very progressive income tax rates are also experiencing increasing state financial variability, dependency and fragility. Frank's priors lead him to misattribute that outcome to increasing inequality when it is in fact a predictable outcome arising from specific policy choices.

Monday, May 2, 2016

Come over and help us

Scott Alexander reviews Albion's Seed by David Fischer in Book Review: Albion's Seed by Scott Alexander.

Alexander points out that
The great seal of the Massachusetts Bay Company “featured an Indian with arms beckoning, and five English words flowing from his mouth: ‘Come over and help us'”
In light of subsequent history that almost seems a cruel modern parody. However, it is indeed true according to William Fancis Galvin, the Secretary of the Commonwealth of Massachusetts.
In 1629, King Charles I granted a charter to the Massachusetts Bay Colony, which included the authority to use a seal. It featured an Indian holding an arrow pointed down in a gesture of peace, with the words "Come over and help us," emphasizing the missionary and commercial intentions of the original colonists. This seal was used until 1686, shortly after the charter was annulled, and again from 1689-1692.

Click to enlarge.

The jaundice of hindsight makes it hard to see that there could have really been a genuine good intention. Likely there was, if even only some in some quarters and if only based on misinformation or misapprehension.

Tragic comedy, misrepresentation, false advertising, naive self-identification, pathological altruism, totalitarian saviorism - all there in one image.

Exaggerated claims don’t strengthen the case

Well put. From a review of books to do with Dorothy Parker. Advocates of all stripes are prone to the sin of exaggeration to get attention to their underpowered claim.
And here is Regina Barreca, a professor of English literature and feminist theory at the University of Connecticut, in her introduction to the Penguin edition of the Complete Stories: “If Parker’s work can be dismissed as narrow and easy, then so can the work of Austen, Eliot, and Woolf.” Well, no. Exaggerated claims don’t strengthen the case for Parker’s literary accomplishments. As is inevitably the case with criticism grounded in agenda, they diminish it. But this doesn’t mean that her work is without value or interest.

Sunday, May 1, 2016

Bookish Correlations

I have developed my capacity for self-control by rigorously limiting myself to the number of books I can physically carry out of the store.

Click to enlarge.