To Save Civilization, the Rich Need to Pay Their Taxes: Historian Rutger Bregman Speaks Truth to Power at Davos and to Fox’s Tucker Carlson

Cer­tain econ­o­mists may have down­grad­ed the labor the­o­ry of val­ue, but most of us can agree on the basic moral intu­ition that no one per­son is worth mil­lions, even bil­lions, more than almost every­one else on the plan­et. Yet we live in a soci­ety that allows indi­vid­u­als to hoard mil­lions and bil­lions of dol­lars in cash, assets, and cap­i­tal gains, with­out even the pre­sump­tion that they demon­strate why they should have it–especially to the degree that the top 1% now holds more wealth than 90% in the U.S.

What social con­tract allows for this sit­u­a­tion? I’m not per­son­al­ly inter­est­ed in the answer from econ­o­mists, though I imag­ine there are many excel­lent­ly accred­it­ed pro­po­nents. The dom­i­nant assump­tions in eco­nom­ics come from fan­tasies like ceteris paribus, “all else being equal,” and the con­cept of “exter­nal­i­ties.” World his­tor­i­cal inequal­i­ty, polit­i­cal insta­bil­i­ty, and eco­log­i­cal dev­as­ta­tion do not seem to pose seri­ous prob­lems for most main­stream eco­nom­ic think­ing. But what do his­to­ri­ans say? This is, after all, a his­tor­i­cal ques­tion.

Many sim­i­lar sit­u­a­tions have obtained in the past. Some­times they have result­ed in bloody rev­o­lu­tions, some­times sack­ing and pil­lag­ing, some­times redis­tri­b­u­tion schemes. Noblesse oblige: land grants, endow­ments, hos­pi­tals, muse­ums, uni­ver­si­ties… these have not only eased the con­sciences of the rich but have stood out as appeas­ing acts of pub­lic gen­eros­i­ty. But the only thing that has real­ly mit­i­gat­ed the con­di­tions for soci­etal col­lapse under cap­i­tal­ism?

Accord­ing to Dutch his­to­ri­an and writer Rut­ger Breg­man, it’s high tax­es on high incomes and estates. It just so hap­pened, how­ev­er, at this year’s Davos World Eco­nom­ic Forum, as Breg­man lament­ed in a Davos pan­el dis­cus­sion, tax­es were the one thing bil­lion­aires would not dis­cuss. This was so, he observes, at a con­fer­ence that fea­tures Sir David Atten­bor­ough “talk­ing about how we’re wreck­ing the plan­et.”

I mean, I hear peo­ple talk­ing the lan­guage of par­tic­i­pa­tion and jus­tice and equal­i­ty and trans­paren­cy, but then, I mean, almost no one rais­es the real issue of tax avoid­ance, right? And of the rich are just not pay­ing their fair share. I mean, it feels like I’m at a firefighter’s con­fer­ence and no one’s allowed to speak about water.

Pic­tur­ing fire­fight­ers hoard­ing water and refus­ing to share it while the plan­et is going up in flames is a sin­is­ter image, but maybe the inten­tions are beside the point. Even where tax rates are high(ish), gov­ern­ments go out of their way to allow com­pa­nies and indi­vid­u­als to avoid pay­ing them. Sure­ly, many peo­ple believe this is nec­es­sary to cre­ate jobs? So what if those jobs lack secu­ri­ty, ben­e­fits, or a liv­ing wage?

Breg­man pulls back from the inflam­ma­to­ry metaphor to con­cede that one pan­el did address the issue. He was one of fif­teen par­tic­i­pants. We have to “stop talk­ing about phil­an­thropy,” he says, “and start talk­ing about tax­es,” just like Amer­i­cans did in the sup­pos­ed­ly hal­cy­on days of the 1950s, when under Repub­li­can pres­i­dent Dwight D. Eisen­how­er the top mar­gin­al tax rate was 91%. He says this to peo­ple like Michael Dell, who once asked Breg­man for an exam­ple of a 70% tax rate ever work­ing.

Oxfam’s exec­u­tive direc­tor Win­nie Byany­i­ma sub­stan­ti­ates his polemic, not­ing glob­al­ly “we have a tax sys­tem that leaks so much, that $170 bil­lion” annu­al­ly ends up in tax havens. This is wealth that is extract­ed from the planet’s resources, from gov­ern­ment sub­si­dies and the labor hours and health of gross­ly under­paid work­ers. Then it is dis­ap­peared. If you’ve seen this video, you’ve seen the charges of “one-sid­ed­ness” lobbed by for­mer Yahoo CFO Ken Gold­man from the audi­ence. Byany­i­ma’s response rebuts all of his talk­ing points. She deserves her own cheer­lead­ing video edit.

Breg­man took the same con­fronta­tion­al stance in an unaired inter­view with Fox’s Tuck­er Carl­son. After Carl­son seemed to agree with him, the his­to­ri­an bris­tled and point­ed out that as “a mil­lion­aire fund­ed by bil­lion­aires,” Carl­son has faith­ful­ly rep­re­sent­ed and com­mu­ni­cat­ed the inter­ests of his employ­ers for decades, whether that’s the bru­tal scape­goat­ing of immi­grants or the defense of unlim­it­ed prof­i­teer­ing and huge tax cuts for the wealthy (and tax rais­es for every­one else). The host ends the inter­view sput­ter­ing insults and obscen­i­ties and sneers “I was will­ing to give you a hear­ing.” The prob­lem requires more than a con­de­scend­ing pat on the head, Breg­man argues.

His solu­tion to mas­sive inequal­i­ty and unrest, uni­ver­sal basic income, is one that, like high mar­gin­al tax rates, once appealed to Repub­li­cans. The pro­pos­al has a long his­to­ry, many seri­ous detrac­tors, and it’s also polit­i­cal­ly ignored. You can hear Bregman’s argu­ment for it above, and against Mar­garet Thatcher’s ruth­less­ly ahis­tor­i­cal char­ac­ter­i­za­tion of pover­ty as a “per­son­al­i­ty defect.” If you think UBI goes too far, or not near­ly far enough, maybe you’d be inter­est­ed in oth­er ideas, like a 15-hour work­week and open bor­ders, part of the “ide­al world” Breg­man says is pos­si­ble in his book Utopia for Real­ists. You can down­load it as a free audio­book if you sign up for Audi­ble’s free tri­al pro­gram.

Relat­ed Con­tent:

Hear Alan Watts’s 1960s Pre­dic­tion That Automa­tion Will Neces­si­tate a Uni­ver­sal Basic Income

Experts Pre­dict When Arti­fi­cial Intel­li­gence Will Take Our Jobs: From Writ­ing Essays, Books & Songs, to Per­form­ing Surgery and Dri­ving Trucks

Bertrand Rus­sell & Buck­min­ster Fuller on Why We Should Work Less, and Live & Learn More

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

How the Ancient Mayans Used Chocolate as Money

We’ve had hun­dreds and hun­dreds of years to get used to mon­ey in the form of coins and bills, though exact­ly how long we’ve used them varies quite a bit from region to region. Of course, some spots on the globe have yet to adopt them at all, as any­one who’s heard the much-told sto­ry of the Yap islanders and their huge lime­stone discs knows. But the his­to­ry of mon­ey is, in essence, the his­to­ry of bar­ter­ing — trad­ing some­thing you have for some­thing you want — becom­ing more and more abstract; now, with dig­i­tal cryp­to-cur­ren­cies like Bit­coin, it looks like mon­ey will ascend one lev­el of abstrac­tion high­er. But to imag­ine what a tru­ly non-abstract cur­ren­cy looks like, just look at the ancient Mayan civ­i­liza­tion, the mem­bers of which paid their debts with choco­late.

“The ancient Maya nev­er used coins as mon­ey,” writes Sci­ence’s Joshua Rapp Learn. “Instead, like many ear­ly civ­i­liza­tions, they were thought to most­ly barter, trad­ing items such as tobac­co, maize, and cloth­ing.” Thanks to the work of archae­ol­o­gist Joanne Baron, a schol­ar of murals, ceram­ic paint­ings, carv­ings and oth­er objects depict­ing life in the Clas­sic Maya peri­od which ran from around 250 BC to 900 AD, we’ve now begun to learn how choco­late took on a major, mon­ey-like role in the Maya’s econ­o­my.

Some images depict cups of choco­late itself, which the Mayans usu­al­ly enjoyed in the form of a hot drink, being accept­ed as pay­ment, and oth­ers show choco­late trad­ed in the coin-like form of “fer­ment­ed and dried cacao beans.” In many scenes, Maya lead­ers receive their trib­utes (or tax­es) most often in the form of “pieces of woven cloth and bags labeled with the quan­ti­ty of dried cacao beans they con­tain.”

Cacao beans even­tu­al­ly became such a valu­able cur­ren­cy “that it was evi­dent­ly worth the trou­ble to coun­ter­feit them,” writes Smith­son­ian’s Josie Garth­waite in an arti­cle about the ear­ly his­to­ry of choco­late (a sub­ject about which you can learn more in the TED-ed video above). “At mul­ti­ple archae­o­log­i­cal sites in Mex­i­co and Guatemala,” she quotes anthro­pol­o­gist Joel Pal­ka as say­ing, “researchers have come across remark­ably well-pre­served ‘cacao beans’ ” that turn out to be made of clay. “Some schol­ars believe drought led to the down­fall of the Clas­sic Maya civ­i­liza­tion,” Learn notes, and accord­ing to Baron, “the dis­rup­tion of the cacao sup­ply which fueled polit­i­cal pow­er may have led to an eco­nom­ic break­down in some cas­es.” That may sound strange­ly famil­iar to those of us who — even here in the 21st cen­tu­ry, among the many who have gone near­ly cash­less and may soon not even need a cred­it card — have break­downs of our own when we can’t get our choco­late.

Relat­ed Con­tent:

The Mar­velous Health Ben­e­fits of Choco­late: A Curi­ous Med­ical Essay from 1631

Mak­ing Choco­late the Tra­di­tion­al Way, From Bean to Bar: A Short French Film

The Ups & Downs of Ancient Rome’s Economy–All 1,900 Years of It–Get Doc­u­ment­ed by Pol­lu­tion Traces Found in Greenland’s Ice

Mod­ern Artists Show How the Ancient Greeks & Romans Made Coins, Vas­es & Arti­sanal Glass

Bit­coin, the New Decen­tral­ized Dig­i­tal Cur­ren­cy, Demys­ti­fied in a Three Minute Video

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Simpsons Take on Ayn Rand: See the Show’s Satire of The Fountainhead and Objectivist Philosophy

Say what you will about the tenets of Objectivism—to take a fan favorite line from a lit­tle film about bowl­ing and white Rus­sians. At least it’s an ethos. As for Ayn Rand’s attempts to real­ize her “absurd phi­los­o­phy” in fic­tion, we can say that she was rather less suc­cess­ful, in aes­thet­ic terms, than lit­er­ary philoso­phers like Albert Camus or Simone de Beau­voir. But that’s a high bar. When it comes to sales fig­ures, her nov­els are, we might say, com­pet­i­tive.

Atlas Shrugged is some­times said to be the sec­ond best-sell­ing book next to the Bible (with a sig­nif­i­cant degree of over­lap between their read­er­ships). The claim is gross­ly hyper­bol­ic. With some­where around 7 mil­lion copies sold, Rand’s most pop­u­lar nov­el falls behind oth­er cap­i­tal­ist clas­sics like Think and Grow Rich. Still, along with The Foun­tain­head and her oth­er osten­si­bly non-fic­tion­al works, Rand sold enough books to make her com­fort­able in life, even if she spent her last years on the dole.

Since her death, Rand’s books have grown in pop­u­lar­i­ty each decade, with a big spike imme­di­ate­ly after the 2008 finan­cial cri­sis. That pop­u­lar­i­ty isn’t par­tic­u­lar­ly hard to explain as an appeal to ado­les­cent self­ish­ness and grandios­i­ty, and it has made her works ripe tar­gets for satire—especially since they almost read like self-par­o­dy already. And who bet­ter to take on Rand than The Simp­sons, reli­able pop satirists of great Amer­i­can delu­sions since 1989?

The show’s take on The Foun­tain­head, above, has baby Mag­gie in the role of archi­tect Howard Roark, the book’s genius indi­vid­u­al­ist whose extra­or­di­nary tal­ent is sti­fled by a crit­ic named Ellsworth Toohey (a card­board car­i­ca­ture of British the­o­rist and politi­cian Harold Las­ki). In this ver­sion, Toohey is a vicious preschool teacher in tweed, who insists on edu­cat­ing his charges in banal­i­ty (“medi­oc­rity rules!”) and knocks down Maggie’s block cathe­dral with a snide “wel­come to the real world.”

In response to Toohey’s abuse, Mag­gie deliv­ers a pompous solil­o­quy about her own great­ness, as Rand’s heroes are wont to do. She is again sub­ject­ed to preschool repres­sion in the clip just above—this time not at the hands of a social­ist crit­ic but from the head­mistress of the Ayn Rand School for Tots. The dom­i­neer­ing dis­ci­pli­nar­i­an tells Marge her aim is to “devel­op the bot­tle with­in” and dis­suade her stu­dents from becom­ing “leech­es,” a dig at Rand’s tendency—one sad­ly par­rot­ed by her acolytes—to dehu­man­ize recip­i­ents of social ben­e­fits as par­a­sites.

Read­ers of Roald Dahl will be remind­ed of Matil­da’s Miss Trunch­bull, and the bar­racks-like day­care, its walls lined with Objec­tivist slo­gans, becomes a site for some Great Escape capers. These sly ref­er­ences hint at a deep­er critique—suggesting that the lib­er­tar­i­an phi­los­o­phy of hyper-indi­vid­u­al­ism con­tains the poten­tial for tyran­ny and ter­ror as bru­tal as that of the most dog­mat­i­cal­ly col­lec­tivist of utopi­an schemes.

Relat­ed Con­tent:

Christo­pher Hitchens Dis­miss­es the Cult of Ayn Rand: There’s No “Need to Have Essays Advo­cat­ing Self­ish­ness Among Human Beings; It Requires No Rein­force­ment”

Flan­nery O’Connor: Friends Don’t Let Friends Read Ayn Rand (1960)

When Ayn Rand Col­lect­ed Social Secu­ri­ty & Medicare, After Years of Oppos­ing Ben­e­fit Pro­grams

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

The Diderot Effect: Enlightenment Philosopher Denis Diderot Explains the Psychology of Consumerism & Our Wasteful Spending

In point­ing out the clear and present dan­gers posed by out-of-con­trol con­sumerism, there is no need for Marx­ism 101 terms like “com­mod­i­ty fetishism.” Sim­ply state in plain terms that we revere cheap­ly-mass-pro­duced goods, made for the sake of end­less growth and con­sump­tion, for no par­tic­u­lar rea­son oth­er than per­pet­u­al nov­el­ty and the cre­ation of wealth for a few. Every­one nods in agree­ment, then gets back to scrolling through their social media feeds and inbox­es, con­vinc­ing them­selves, as I con­vince myself, that tar­get­ed adver­tis­ing in dig­i­tal networks—what Jaron Lanier calls “mass behav­ior-mod­i­fi­ca­tion regimes”—could not pos­si­bly have any effect on me!

While 18th-cen­tu­ry French philosophe Denis Diderot in no way pre­dict­ed (as Lanier large­ly did) the mass behav­ior-mod­i­fi­ca­tion schemes of the inter­net, he under­stood some­thing crit­i­cal­ly impor­tant about human behav­ior and the nascent com­mod­i­ty cul­ture tak­ing shape around him, a cul­ture of anx­ious dis­qui­et and games of one-upman­ship, played, if not with oth­ers, then with one­self. Renowned, among oth­er things, for co-found­ing the Ency­clopédie (the first Wikipedia!), Diderot has also acquired a rep­u­ta­tion for the insights in his essay “Regrets on Part­ing with My Old Dress­ing Gown,” which inspired the con­cept of the “Diderot Effect.”

This prin­ci­ple states that mod­ern con­sump­tion requires us to “iden­ti­fy our­selves using our pos­ses­sions,” as Esther Inglis-Arkell writes at io9. Thus, when per­suad­ed by naked lust or the entice­ments of adver­tis­ing to pur­chase some­thing new and shiny, we imme­di­ate­ly notice how out of place it looks amongst our old things. “Once we own one thing that stands out, that doesn’t fit our cur­rent sense of uni­ty, we go on a ram­page try­ing to recon­struct our­selves” by upgrad­ing things that worked per­fect­ly well, in order to main­tain a coher­ent sense of who we are in rela­tion to the first new pur­chase.

The phe­nom­e­non, “part psy­cho­log­i­cal, and part delib­er­ate manip­u­la­tion,” dri­ves heed­less shop­ping and cre­ates need­less waste. Diderot describes the effect in terms con­sis­tent with the tastes and prej­u­dices of an edu­cat­ed gen­tle­man of his time. He does so with per­spi­ca­cious self-aware­ness. The essay is worth a read for the rich hyper­bole of its rhetoric. Begin­ning with a com­par­i­son between his old bathrobe, which “mold­ed all the folds of my body” and his new one (“stiff, and starchy, makes me look stodgy”), Diderot builds to a near-apoc­a­lyp­tic sce­nario illus­trat­ing the “rav­ages of lux­u­ry.”

The pur­chase of a new dress­ing gown spoiled his sense of him­self as “the writer, the man who works.” The new robe strikes a jar­ring, dis­so­cia­tive note. “I now have the air of a rich good for noth­ing. No one knows who I am…. All now is dis­cor­dant,” he writes, “No more coor­di­na­tion, no more uni­ty, no more beau­ty.” Rather than get rid of the new pur­chase, he feels com­pelled to become the kind of per­son who wears such a thing, by means of fur­ther pur­chas­es which he could only new­ly afford, after receiv­ing an endow­ment from Cather­ine the Great. Before this wind­fall, points out James Clear, he had “lived near­ly his entire life in pover­ty.”

Clear gives sev­er­al exam­ples of the Diderot effect that take it out of the realm of 18th cen­tu­ry aes­thet­ics and into our mod­ern big-box/A­ma­zon real­i­ty. “We are rarely look­ing to down­grade, to sim­pli­fy,” he writes, “Our nat­ur­al incli­na­tion is always to accu­mu­late.” To counter the ten­den­cy, he rec­om­mends cor­rec­tive behav­iors such as mak­ing sure new pur­chas­es fit in with our cur­rent pos­ses­sions; set­ting self-imposed lim­its on spend­ing; and reduc­ing expo­sure to “habit trig­gers.” This may require admit­ting that we are sus­cep­ti­ble to the ads that clut­ter both our phys­i­cal and dig­i­tal envi­ron­ments, and that lim­it­ing time spent on ad-dri­ven plat­forms may be an act not only of self-care, but of social and envi­ron­men­tal care as well. Algo­rithms now per­form Diderot effects for us con­stant­ly.

Is the Diderot effect uni­ver­sal­ly bad? Inglis-Arkell argues that “it’s not pure evil… there’s a dif­fer­ence between an Enlight­en­ment screed and real life.” So-called green consumerism—“replacing exist­ing waste­ful goods with more durable, clean­er, more respon­si­bly-made goods”—might be a healthy use of Diderot-like avarice. Besides, she says, “there’s noth­ing wrong with want­i­ng to com­mu­ni­cate one’s sense of self through aes­thet­ic choic­es” or crav­ing a uni­fied look for our phys­i­cal spaces. Maybe, maybe not, but we can take respon­si­bil­i­ty for how we direct our desires. In any case, Diderot’s essay is hard­ly a “screed,” but a light-heart­ed, yet can­did self exam­i­na­tion. He is not yet so far gone, he writes: “I have not been cor­rupt­ed…. But who knows what will hap­pen with time?”

Relat­ed Con­tent:

Bertrand Rus­sell & Buck­min­ster Fuller on Why We Should Work Less, and Live & Learn More

How Infor­ma­tion Over­load Robs Us of Our Cre­ativ­i­ty: What the Sci­en­tif­ic Research Shows

Every­day Eco­nom­ics: A New Course by Mar­gin­al Rev­o­lu­tion Uni­ver­si­ty Where Stu­dents Cre­ate the Syl­labus

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Brian Eno’s Advice for Those Who Want to Do Their Best Creative Work: Don’t Get a Job

“Once upon a time, artists had jobs,” writes Katy Wald­man in a recent New York Times Mag­a­zine piece. “Think of T.S. Eliot, con­jur­ing ‘The Waste Land’ (1922) by night and over­see­ing for­eign accounts at Lloyds Bank dur­ing the day, or Wal­lace Stevens, scrib­bling lines of poet­ry on his two-mile walk to work, then hand­ing them over to his sec­re­tary to tran­scribe at the insur­ance agency where he super­vised real estate claims.” Or Willem de Koon­ing paint­ing signs, James Dick­ey writ­ing slo­gans for Coca-Cola, William Car­los Williams writ­ing pre­scrip­tions, Philip Glass installing dish­wash­ers – the list goes on.

Wald­man sug­gests that we con­sid­er day jobs not just bill-pay­ing grinds but deliv­ery sys­tems for “the same replen­ish­ing min­istries as sleep or a long run: reliev­ing cre­ative angst, restor­ing the artist to her body and to the tex­ture of imme­di­ate expe­ri­ence.” Bri­an Eno thinks dif­fer­ent­ly. “I often get asked to come and talk at art schools,” he says in the clip above, “and I rarely get asked back, because the first thing I always say is, ‘I’m here to per­suade you not to have a job.’ ”

That does­n’t mean, he empha­sizes, that you should “try not to do any­thing. It means try to leave your­self in a posi­tion that you do the things you want to do with your time, and where you take max­i­mum advan­tage of what­ev­er your pos­si­bil­i­ties are.”

Eas­i­er said than done, of course, which is why Eno wants to “work to a future where every­body is in a posi­tion to do that,” enact­ing some form of uni­ver­sal basic income, the gen­er­al idea of which holds that soci­ety will func­tion bet­ter if it guar­an­tees all its mem­bers a cer­tain stan­dard of liv­ing regard­less of employ­ment sta­tus. But if that stan­dard ris­es too high, might it run the risk of soft­en­ing the rig­ors and loos­en­ing the lim­i­ta­tions need­ed to encour­age true cre­ativ­i­ty? Musi­cian Daniel Lanois, who has worked with Eno on the pro­duc­tion of sev­er­al U2 albums as well as ambi­ent music projects, describes learn­ing that les­son from his col­lab­o­ra­tor in the Louisiana Chan­nel video just above.

“At the peak of my son­ic exper­i­men­ta­tions with Bri­an Eno, we only ever used four box­es,” says Lanois. “That’s when we start­ed get­ting these real­ly beau­ti­ful tex­tures and human-like sounds from machines. We got to be experts at those few tools.” The lim­i­ta­tions under which they worked in the stu­dio may not have fol­lowed from any par­tic­u­lar phi­los­o­phy, but the actu­al expe­ri­ence taught them how a rich­er artis­tic result can arise, para­dox­i­cal­ly, from more strait­ened cir­cum­stances. Since the begin­ning of art, its prac­ti­tion­ers have always had to find inno­v­a­tive ways around obsta­cles, whether those obsta­cles have to do with tech­nol­o­gy, sides, time, mon­ey, or any­thing else besides. As Lanois reas­sur­ing­ly puts it, “I can imag­ine that if you have lim­i­ta­tion, even finan­cial lim­i­ta­tion, that might be okay, man.”

Relat­ed Con­tent:

William Faulkn­er Resigns From His Post Office Job With a Spec­tac­u­lar Let­ter (1924)

Charles Bukows­ki Rails Against 9‑to‑5 Jobs in a Bru­tal­ly Hon­est Let­ter (1986)

Bri­an Eno Explains the Loss of Human­i­ty in Mod­ern Music

The Genius of Bri­an Eno On Dis­play in 80 Minute Q&A: Talks Art, iPad Apps, ABBA, & MoreBri­an Eno on Why Do We Make Art & What’s It Good For?: Down­load His 2015 John Peel Lec­ture

Bri­an Eno Lists 20 Books for Rebuild­ing Civ­i­liza­tion & 59 Books For Build­ing Your Intel­lec­tu­al World

The Employ­ment: A Prize-Win­ning Ani­ma­tion About Why We’re So Dis­en­chant­ed with Work Today

Hear Alan Watts’s 1960s Pre­dic­tion That Automa­tion Will Neces­si­tate a Uni­ver­sal Basic Income

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

How Much Money Do You Need to Be Happy? A New Study Gives Us Some Exact Figures

“If I gave you a mil­lion dol­lars, would you…?” (insert pos­si­bly life-alter­ing risk, humil­i­a­tion, or soul-sell­ing crime here). What about ten mil­lion? 100 mil­lion? One BILLION dol­lars? Put anoth­er way, in the terms social sci­en­tists use these days, how much mon­ey is enough to make you hap­py?

If you’re Mont­gomery Burns, it’s at least a bil­lion dol­lars, lest you be forced to suf­fer the tor­ments of the Millionaire’s Camp. (“Just kill me now!”) As it tends to do, The Simp­sons’ dark humor nails the insa­tiable greed that seems the scourge of our time, when the rich­est 1 per­cent take 82 per­cent of the world’s wealth, and the poor­est 50 per­cent get noth­ing at all.

Hypo­thet­i­cal wind­falls aside, the ques­tion of how much is enough is an urgent one for many peo­ple: as in, how much to feed a fam­i­ly, sup­ply life’s neces­si­ties, pur­chase just enough leisure for some small degree of per­son­al ful­fil­ment?

As the mis­ery of Mon­ty Burns demon­strates, we have a sense of the 1% as eter­nal­ly unful­filled. He’s the wicked heir to more seri­ous trag­ic fig­ures like Charles Fos­ter Kane and Jay Gats­by. But satire is one thing, and desire, that linch­pin of the econ­o­my, is anoth­er.

“What we see on TV and what adver­tis­ers tell us we need would indi­cate there is no ceil­ing when it comes to how much mon­ey is need­ed for hap­pi­ness,” says Pur­due Uni­ver­si­ty psy­chol­o­gist Andrew T. Jebb, “but we now see there are some thresh­olds.” In short: mon­ey is a good thing, but there is such a thing as too much of it.

Jebb and his col­leagues from Pur­due and the Uni­ver­si­ty of Vir­ginia addressed ques­tions in their study “Hap­pi­ness, income sati­a­tion and turn­ing points around the world” like, “Does hap­pi­ness rise indef­i­nite­ly with income, or is there a point at which high­er incomes no longer lead to greater well­be­ing?” What they found in data from an inter­na­tion­al Gallup World Poll sur­vey of over 1.7 mil­lion peo­ple in 164 coun­tries varies wide­ly across the world.

Peo­ple in wealth­i­er areas seem to require more income for hap­pi­ness (or “Sub­jec­tive Well Being” in the social sci­ence ter­mi­nol­o­gy). In many parts of the world, high­er incomes, “beyond satiation”—a met­ric that mea­sures how much is enough—“are asso­ci­at­ed with low­er life eval­u­a­tions.” The authors also note that “a recent study at the coun­try lev­el found a slight but sig­nif­i­cant decline in life eval­u­a­tion” among very high earn­ers “in the rich­est coun­tries.”

You can see the wide vari­ance in hap­pi­ness world­wide in the “Hap­pi­ness” study. As Dan Kopf notes at Quartz, these research find­ings are con­sis­tent with those of oth­er researchers of hap­pi­ness and income, though they go into much more detail. Prob­lems with the method­ol­o­gy of these studies—primarily their reliance on self-report­ed data—make them vul­ner­a­ble to sev­er­al cri­tiques.

But, assum­ing they demon­strate real quan­ti­ties, what, on aver­age, do they tell us? “We found that the ide­al income point,” aver­aged out in U.S. dol­lars, “is $95,000 for [over­all life sat­is­fac­tion],” says Jebb, “and $60,000 to $75,000 for emo­tion­al well-being,” a mea­sure of day-to-day hap­pi­ness. These are, mind you, indi­vid­ual incomes and “would like­ly be high­er for fam­i­lies,” he says.

Peter Dock­rill at Sci­ence Alert sum­ma­rizes some oth­er inter­est­ing find­ings: “Glob­al­ly, it’s cheap­er for men to be sat­is­fied with their lives ($90,000) than women ($100,000), and for peo­ple of low ($70,000) or mod­er­ate edu­ca­tion ($85,000) than peo­ple with high­er edu­ca­tion ($115,000).”

Yes, the study, like those before it, shows that after the “sati­a­tion point,” hap­pi­ness decreas­es, though per­haps not to Mon­ty Burns lev­els of dis­sat­is­fac­tion. But where does this leave most of us in the new Gild­ed Age? Giv­en that “sati­a­tion” in the U.S. is around $105K, with day-to-day hap­pi­ness around $85K, the major­i­ty of Amer­i­cans fall well below the hap­pi­ness line. The medi­an salary for U.S. work­ers at the end of 2017 was $44, 564, accord­ing to the Bureau of Labor Sta­tis­tics. Man­agers and pro­fes­sion­als aver­aged $64,220 and ser­vice work­ers around $28,000. (As you might imag­ine, income inequal­i­ty diverged sharply along racial lines.)

And while the mid­dle class saw a slight bump in income in the last cou­ple years, medi­an house­hold income was still only $59,039 in 2016. How­ev­er, we mea­sure it the “mid­dle class… has been declin­ing for four decades,” admits Busi­ness Insid­er—“iden­ti­fy­ing with the mid­dle class is, in part, a state of mind” rather than a state of debt-to-income ratios. (One study shows that Mil­len­ni­als make 20% less than Baby Boomers did at the same age.) Mean­while, as wealth increas­es at the top, “the country’s bot­tom 20% of earn­ers became worse off.”

This may all sound like bad news for the hap­pi­ness quo­tient of the major­i­ty, if hap­pi­ness (or Sub­jec­tive Well Being) requires a cer­tain amount of mate­r­i­al secu­ri­ty. Maybe one pos­i­tive take­away is that it doesn’t require near­ly the amount of vast pri­vate wealth that has accu­mu­lat­ed in the hands of a very few peo­ple. Accord­ing to this research, sig­nif­i­cant­ly redis­trib­ut­ing that wealth might actu­al­ly make the wealthy a lit­tle hap­pi­er, and less Mr. Burns-like, even as it raised hap­pi­ness stan­dards a great deal for mil­lions of oth­ers.

Not only are high­er incomes “usu­al­ly accom­pa­nied by high­er demands,” as Jebb and his col­leagues conclude—on one’s time, and per­haps on one’s conscience—but “addi­tion­al fac­tors” may also play a role in decreas­ing hap­pi­ness as incomes rise, includ­ing “an increase in mate­ri­al­is­tic val­ues, addi­tion­al mate­r­i­al aspi­ra­tions that may go unful­filled, increased social com­par­isons,” etc. The long­stand­ing tru­ism about mon­ey not buy­ing love—or ful­fill­ment, mean­ing, peace of mind, what-have-you—may well just be true.

You can dig fur­ther into Andrew T. Jeb­b’s study here: “Hap­pi­ness, income sati­a­tion and turn­ing points around the world.”

Relat­ed Con­tent:

What Are the Keys to Hap­pi­ness?: Take “The Sci­ence of Well-Being,” a Free Online Ver­sion of Yale’s Most Pop­u­lar Course

Albert Einstein’s Ele­gant The­o­ry of Hap­pi­ness: It Just Sold for $1.6 Mil­lion at Auc­tion, But You Can Use It for Free

Will You Real­ly Achieve Hap­pi­ness If You Final­ly Win the Rat Race? Don’t Answer the Ques­tion Until You’ve Watched Steve Cutts’ New Ani­ma­tion

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

MIT’s New Master’s Program Admits Students Without College and High School Degrees … and Helps Solve the World’s Most Pressing Problems


One of the cen­tral prob­lems of inequal­i­ty is that it per­pet­u­ates itself by nature. The inher­ent social cap­i­tal of those born in cer­tain places and class­es grants access to even more social cap­i­tal. Ques­tions of mer­it can seem mar­gin­al when the cre­den­tials required by elite insti­tu­tions prove inac­ces­si­ble to most peo­ple. In an admirable effort to break this cycle glob­al­ly, MIT is now admit­ting stu­dents to a grad­u­ate pro­gram in eco­nom­ics, with­out GRE scores, with­out let­ters of rec­om­men­da­tion, and with­out a col­lege degree.

Instead stu­dents begin with some­thing called a “Micro­Mas­ters” pro­gram, which is like “a method used in med­i­cine… ran­dom­ized con­trol tri­als,” reports WBUR. This entry­way removes many of the usu­al bar­ri­ers to access by allow­ing stu­dents to first “take rig­or­ous cours­es online for cred­it, and if they per­form well on exams, to apply for a master’s degree pro­gram on campus”—a degree in data, eco­nom­ics and devel­op­ment pol­i­cy (DEDP), which focus­es on meth­ods for reduc­ing glob­al inequal­i­ty.

 

 

Enroll­ment in the online Micro­Mas­ters cours­es began in Feb­ru­ary of last year (the next round starts on Feb­ru­ary 6, 2018), and the DEDP mas­ter’s pro­gram will start in 2019. “The world of devel­op­ment pol­i­cy has become more and more evi­dence-based over the past 10–15 years,” explains MIT pro­fes­sor of eco­nom­ics Ben Olken, who co-cre­at­ed the pro­gram with eco­nom­ics pro­fes­sors Esther Duflo and Abhi­jit Baner­jee. “Devel­op­ment prac­ti­tion­ers need to under­stand not just devel­op­ment issues, but how to ana­lyze them rig­or­ous­ly using data. This pro­gram is designed to help fill that gap.”

Duflo, co-founder of MIT’s Abdul Latif Jameel Pover­ty Action Lab (J‑PAL), explains the inno­va­tion of Micro­Mas­ters’ rad­i­cal­ly open admis­sions. (For any­one with access to the inter­net, that is, still a huge bar­ri­er for mil­lions world­wide): “Any­body could do that. At this point, you don’t need to have gone to col­lege. For that mat­ter, you don’t need to have gone to high school.” Stu­dents who are accept­ed after their ini­tial online course work will move into a “blend­ed” pro­gram that com­bines their pri­or work with a semes­ter on MIT’s cam­pus.

Micro­Mas­ters cours­es are priced on a slid­ing scale (from $100 to $1,000), accord­ing to what stu­dents can afford, and costs are nowhere near what tra­di­tion­al stu­dents pay—after hav­ing already paid, or tak­en loans, for a four-year degree, var­i­ous test­ing reg­i­mens, admis­sions costs, liv­ing expens­es, etc. The cur­rent pro­gram might fea­si­bly be scaled up to include oth­er fields in the future. Thus far, over 8,000 stu­dents in the world have enrolled in the Micro­Mas­ters pro­gram. “In total,” Duflo says, “there are 182 coun­tries rep­re­sent­ed,” includ­ing ten per­cent from Chi­na, a large group from India, and “even some from the U.S.”

Stu­dents enrolled in these cours­es design their own eval­u­a­tions of ini­tia­tives around the globe that address dis­par­i­ties in health­care, edu­ca­tion, and oth­er areas. Co-designed by the Pover­ty Action Lab and the Depart­ment of Eco­nom­ics, Micro­Mas­ters asks stu­dents to “grap­ple with some of the world’s most press­ing prob­lems,” includ­ing the prob­lem of access to high­er edu­ca­tion. You can view the require­ments and enroll at the MITx Micro­Mas­ters’ site. Read fre­quent­ly asked ques­tions and learn about the instruc­tors here. And here, lis­ten to WBUR’s short seg­ment on this fas­ci­nat­ing edu­ca­tion­al exper­i­ment.

Find more Micro­Mas­ters sub­jects in our col­lec­tion: Online Degrees & Mini Degrees: Explore Mas­ters, Mini Mas­ters, Bach­e­lors & Mini Bach­e­lors from Top Uni­ver­si­ties

Relat­ed Con­tent:

Arti­fi­cial Intel­li­gence: A Free Online Course from MIT

MIT Is Dig­i­tiz­ing a Huge Archive of Noam Chomsky’s Lec­tures, Papers and Oth­er Doc­u­ments & Will Put Them Online

Intro­duc­tion to Com­put­er Sci­ence and Pro­gram­ming: A Free Course from MIT 

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Robert Reich Makes His UC Berkeley Course on Wealth and Inequality in America Available on Facebook

Robert B. Reich served as Sec­re­tary of Labor under Pres­i­dent Bill Clin­ton and was lat­er named one of the 10 most effec­tive cab­i­net sec­re­taries of the 20th cen­tu­ry by TIME Mag­a­zine. Nowa­days, Reich teach­es cours­es on pub­lic pol­i­cy at UC Berke­ley, and uses his pop­u­lar Face­book page to dis­cuss pol­i­cy ques­tions with a much broad­er audi­ence. So here’s the next the log­i­cal step: This semes­ter, Reich is teach­ing a Berke­ley course on wealth and inequal­i­ty in Amer­i­ca, and he’s mak­ing the lec­tures them­selves avail­able on Face­book too. Watch the open­ing lec­ture above, and then check back in for new install­ments.

Note: Once you start play­ing the video, you might need to enable the audio in the low­er right hand cor­ner of the video play­er.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

Robert Reich Debunks Three Eco­nom­ic Myths by Draw­ing Car­toons

Free Online Polit­i­cal Sci­ence Cours­es

Free: Lis­ten to John Rawls’ Course on “Mod­ern Polit­i­cal Phi­los­o­phy” (Record­ed at Har­vard, 1984)

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