The Market Process Is Indivisible and Logically-Interdependent


In the science of human action, the effects of erroneous notions of the market process, most particularly as they pertain to policy-making decisions, are not to be underestimated. The economist can not remain indifferent to these in an era in which the appeals of interventionism and government expansion increasingly hold sway in the domain of public policy. Put differently, we cannot deny how economic and social policies rooted in mistaken views of the market’s process—affect the decisions of consumers who are intent on employing the market as a means towards the satisfaction of their most urgent needs. This is of general significance given that policies, when unsuitable to chosen ends, primarily result in either or both of the following outcomes:

(a) Some groups in society becoming better-off at the expense of other groups;

(b) Some gains being obtained in the short term at the cost of greater impairment of welfare in the future.

Virtually every economic policy is theory-laden, and at the root of each economic theory lies a fundamental notion of the market as either an “interdependent system of logically necessary relations” or an “aggregation of autonomous events.” This article attempts to highlight the comparative implications of these concepts of the market—as they manifest in choices of policies, which ultimately result in either furthering social cooperation or hampering cooperation in the market.

The Oneness of the Market Process—From Consumer Valuation to Satisfaction of Need

The market is indivisible and logically coherent. This is easily ascertained in the peculiar way in which it tends to foster the harmony of rightly understood interests of various participants despite the absence of conscious design by a planner.

Say the consumer is currently dissatisfied with present conditions of his well-being and desires to remove his uneasiness by acting to substitute a more favorable condition in the future with the present condition. He arranges his values according to an ordinal scale of importance; this he makes by preferring the satisfaction of his present need to the satisfaction of competing needs. He seeks to have at his disposal definite quantities of the first-order good whose properties render capable of being brought into causal connection with the satisfaction of this urgent need, consequently attributing a higher value to this good.

The entrepreneur, in his ongoing alertness to opportunities for profit-making, discovers the existence of the consumer’s need for the first-order good in question, imputing the consumer’s valuation to the total complex of complementary goods of higher orders that combine to bring about the first-order good. He makes the necessary economic calculations and speculates about the future price at which consumers would be willing to pay for the final product. With due allowance made for time preference, if the sum of prices of the complementary goods of higher-orders is less than the speculated price of the final product, he proceeds with the venture; otherwise, he disembarks.

However, if he reckons the venture as potentially profitable, and given the inexorable conditions of scarcity in which the productive factors are subject, a state of affairs arises in which the entrepreneur competes with other entrepreneurs to outbid one another for these productive factors which always have alternative uses. Hence, the owners of these scarce factors—workers, landowners, and capitalists—voluntarily give up their resources to the highest bidder, who in turn pays them according to the limit set by the anticipated price of the marginal product. If at the end of the day the consumers, in line with their initial valuations, proceed to pay the anticipated price of the final product or more—depending on the unique circumstances surrounding supply—then the entrepreneur’s anticipation of the future conditions of the market is validated. Profit is made. On the other hand, if the consumer abstains from buying, he incurs losses.

Conceptually, it is possible to delineate the logically-coherent chain of necessary relations—the series of interdependent actions and reactions—starting from the valuation of consumers to actual satisfactions of their most urgent needs. Of course this may appear somewhat simplistic, it only serves to show how logically interconnected the actions of different market participants are to one another.

The obvious implication to be deduced from this interdependence is that attempts to target a segment of the market for local interventions would be arbitrary and disruptive of the entire array of human action that constitutes the market.

The Analytical Heuristic of Theoretical Economics and the Potential Effect of Hyper-Specialization in the Science of Economics 

For the purpose of theoretical exposition, economists often resort to the analytical heuristic of classifying various instances of human action, within the context of the market, into distinct categories. To the untrained mind, unaccustomed to the chains of reasoning peculiar to an understanding of the market process, the various economic categories are autonomous and thus potentially subject to isolated interventions that never redound to the rest of the system. But this is a mistaken view of the market’s process. As Mises remarks in Human Action,

The market process is coherent and indivisible. It is an indissoluble intertwinement of actions and reactions, of moves and countermoves. But the insufficiency of our mental abilities enjoins upon us the necessity of dividing it into parts and analyzing each of these parts separately.

Economists often contribute to the spread of the erroneous view of the compartmentalization of the market in their arbitrary division of the science into sub-disciplines of specialized knowledge. Joseph T. Salerno, in criticizing the new orthodoxy of “neoclassical synthesis” which descended upon economics after World War II, puts it as follows in his introduction to the second edition of Murray Rothbard’s classic Man, Economy, and State:

This new orthodoxy also promoted hyper-specialization and a corresponding disintegration of economic science into a clutter of compartmentalized sub-disciplines. Even the theoretical core of economics was now split into “microeconomics” and “macroeconomics,” which had seemingly very little connection to each other.

This arbitrary disintegration of economics into autonomous sub-disciplines is not without practical consequences for potential policymaking. For it has the potential effect of leaving the uninitiated policymaker with a view of things reflecting these arbitrary subdivisions.

The False Disconnection of Productivity and Distribution of Income in the Market

The subject matter of distribution of income within the market economy is generally laden with connotations of injustice, exploitation, robbery, parasitism, and so on. It is a topic that easily invites prejudice and arbitrary value judgments. However, all these could be attributed to the false disconnection often made between the productivity of input factors and the distribution of income to the respective owners of these productive resources.

The enormity of significance attached to the preservation of this erroneous disconnection by socialist thinkers is not surprising, for the mere fact that socialism is essentially touted as a system of “just” distribution as opposed to capitalism’s allegedly “unjust” distributive criteria. A policymaker uninitiated in sound economics and for whom the market appears as a collection of autonomous events would easily fall into this error, consequently pursuing disastrous policies aimed at compelled equality and arbitrary redistribution of income, thus impairing economic productivity. In fact, at the roots of most policies of redistribution hailed as “progressive” today lie this false disconnection, which is otherwise an operative weapon in the series of socialist inroads into the income distribution framework of the market.

Contrary to erroneous implications deduced from this false disconnection, our description of the market process above easily showed that every participant in the production process is rewarded according to the value attached by the consumer to his contribution to the marginal product. For instance, wage-rate is set according to the discounted marginal value productivity of labor—that is, the present value of the contribution of an extra unit of labor to the extra unit of future product. Attempts to re-imagine this state of affairs by alluding to notions of inequality or injustice would only lead to the mistaken view of the market as an unjust system of exploitation as opposed to its social role as a mechanism of cooperation.

The outcomes of policies rooted in false notions of the market tend to be qualitatively different from those rooted in a coherent concept of the market. The policymaker is usually not indifferent to his fundamental view of the market’s structure as either a system of logically-necessary relationships, or a fragmented system of isolated events —more often than not, his decisions about policies pertaining to the market process tend to follow from this fundamental view.

 


Originally Posted at https://mises.org/


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    Divide & Conquer: Political Riptides Threaten To Overwhelm The Nation

    Divide & Conquer: Political Riptides Threaten To Overwhelm The Nation

    Authored by John & Nisha Whitehead via The Rutherford Institute,

    “We must always take sides. Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the tormented. Sometimes we must interfere. When human lives are endangered, when human dignity is in jeopardy, national borders and sensitivities become irrelevant. Wherever men or women are persecuted because of their race, religion, or political views, that place must–at that moment–become the center of the universe.”

    – Elie Wiesel, Nobel Peace Prize Speech

    Once again we find ourselves approaching that time of year when, as George Washington and Abraham Lincoln proclaimed, we’re supposed to give thanks as a nation and as individuals for our safety and our freedoms.

    But how do you give thanks for freedoms that are constantly being eroded?

    How do you express gratitude for one’s safety when the perils posed by the American police state grow more treacherous by the day?

    How do you come together as a nation in thanksgiving when the powers-that-be continue to polarize and divide us into warring factions?

    You can see this struggle—to reconcile the hope for a better, freer, more just world with the soul-sucking reality of a world in which greed, meanness and war continue to triumph—in John Lennon’s two songs, “Imagine” (which exhorted us to “Imagine all the people livin’ life in peace”) and “Happy Xmas (War Is Over)” (which was part of a major anti-war campaign, which were released within months of each other in 1971.

    Lennon—a musical genius, anti-war activist, and a high-profile example of the lengths to which the Deep State will go to persecute those who dare to challenge its authority—made clear that the only way to achieve an end to hunger, violence, war, and tyranny is to want it badly enough and work towards it.

    All these years later, we still don’t seem to want those things badly enough.

    Peace remains out of reach. Activists and whistleblowers continue to be prosecuted for challenging the government’s authority. Militarism is on the rise, all the while the governmental war machine continues to wreak havoc on innocent lives.

    For those of us who joined with Lennon to imagine a world of peace, it’s getting harder to reconcile that dream with the reality of the American police state.

    Those who do dare to speak up about government corruption are labeled dissidents, troublemakers, terrorists, lunatics, or mentally ill and tagged for surveillance, censorship or involuntary detention.

    And then there are those who remain silent while the world falls apart.

    By doing nothing, the onlookers become as guilty as the perpetrator.

    It works the same whether you’re talking about kids watching bullies torment a fellow student on a playground, passersby watching someone dying on a sidewalk, or citizens remaining silent in the face of government atrocities.

    There’s a term for this phenomenon where people stand by, watch and do nothing—even when there is no risk to their safety—while some horrific act takes place: it’s called the bystander effect.

    Historically, this bystander syndrome in which people remain silent and disengaged—mere onlookers—in the face of abject horrors and injustice has resulted in whole populations being conditioned to tolerate unspoken cruelty toward their fellow human beings: the crucifixion and slaughter of innocents by the Romans, the torture of the Inquisition, the atrocities of the Nazis, the butchery of the Fascists, the bloodshed by the Communists, and the cold-blooded war machines run by the military industrial complex.

    Psychological researchers John Darley and Bibb Latane mounted a series of experiments to discover why people respond with apathy or indifference instead of intervening.

    According to Darley and Latane, there are two critical factors that contribute to this moral lassitude. First, there’s the problem of pluralistic ignorance in which individuals in a group look to others to determine how to respond. Second, there’s the problem of “diffusion of responsibility,” which is compounded by pluralistic ignorance. Basically, this means that no one acts to intervene or help because each person is waiting for someone else to do so.

    Their findings underscore the fact that evil prevails when good people do nothing.

    We see it all the time: when people are vocal about politics but silent in the face of human suffering and injustice, tyranny triumphs.

    For instance, psychologist Philip Zimbardo’s Stanford Prison Experiment studied the impact of perceived power and authority on middleclass students who were assigned to act as prisoners and prison guards. The experiment revealed that power does indeed corrupt (the appointed guards became increasingly abusive), and those who were relegated to being prisoners acted increasingly “submissive and depersonalized, taking the abuse and saying little in protest.”

    This is how imperial presidents preside over police states.

    So, what can we do? Be modern-day Good Samaritans and do your part to push back against the darkness. Recognize injustice. Don’t turn away from suffering. Refuse to remain silent. Take a stand. Speak up. Speak out.

    “If you think there is even a possibility that someone needs help, act on it,” advises Zimbardo.  “You may save a life. You are the modern version of the Good Samaritan that makes the world a better place for all of us.”

    This is what Zimbardo refers to as “the power of one.” All it takes is one person breaking away from the fold to change the dynamics of a situation.

    Here’s what I suggest: this holiday season, do yourselves a favor and turn off the talking heads, shut down the screen devices, tune out the politicians, take a deep breath, then do something to pay your blessings forward.

    Find something to be thankful for about the things and people in your community for which you might have the least tolerance or appreciation. Instead of just rattling off a list of things you’re thankful for that sound good, dig a little deeper and acknowledge the good in those you may have underappreciated or feared.

    When it comes time to giving thanks for your good fortune, put your gratitude into action: pay your blessings forward with deeds that spread a little kindness, lighten someone’s burden, and brighten some dark corner.

    Engage in acts of kindness. Smile more. Fight less. Build bridges. Refuse to let toxic politics define your relationships. Focus on the things that unite instead of that which divides.

    Do your part to push back against the meanness of our culture with conscious compassion and humanity. Moods are contagious, the good and the bad. They can be passed from person to person. So can the actions associated with those moods, the good and the bad.

    Acts of benevolence, no matter how inconsequential they might seem, can spark a movement.

    As I make clear in my book Battlefield America: The War on the American People and in its fictional counterpart The Erik Blair Diaries, all it takes is one person to start a chain reaction.

    For instance, a few years ago in Florida, a family of six—four adults and two young boys—were swept out to sea by a powerful rip current in Panama City Beach. There was no lifeguard on duty. The police were standing by, waiting for a rescue boat. And the few people who had tried to help ended up stranded, as well.

    Those on shore grouped together and formed a human chain. What started with five volunteers grew to 15, then 80 people, some of whom couldn’t swim.

    One by one, they linked hands and stretched as far as their chain would go. The strongest of the volunteers swam out beyond the chain and began passing the stranded victims of the rip current down the chain.

    One by one, they rescued those in trouble and pulled each other in.

    There’s a moral here for what needs to happen in this country if we only can band together and prevail against the riptides that threaten to overwhelm us.

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