no third solution

Blogging about liberty, anarchy, economics and politics

Who Killed Delthea Bryson?

August 4th, 2009

On November 11, 2008 a Ford Mustang traveling in excess of 100 miles per hour collided with Delthea Bryson’s vehicle, killing the 56-year old Detroit schoolteacher. The Mustang was street-racing a dark-colored Corvette. Troy McRae, the alleged driver of the Mustang, has since been arraigned on murder charges. Unfortunately, the Corvette driver’s identity is still unknown.

One theory is that the blacks-vs-cops “don’t snitch” mentality has effectively silenced any member of the public at-large who might know something about the driver of the other vehicle.

Three victims of police brutality, 1967 Detroit As background, Detroit has a rich history, so-to-speak, of racial tension, segregation, police brutality, etc., like the infamous riot of 1967 (picture gallery) and the related Algiers Motel Incident (where a number of people were severely beaten or outright murdered by police officers and national guardsmen).

Especially in cities like circumstances like these, a history like this, I can sympathize with “don’t snitch” to an extent. Don’t snitch on the guy who sells your weeds. I get it. I wouldn’t “snitch” on him, either, and anybody who would is a rat-bastard.

But failing to make a distinction between “snitching” on the dude who sells you your weeds and “snitching” on a murderer requires a level of cognitive dissonance that I can’t even begin to fathom. As one Detroit-based blogger opined, the “don’t snitch” mentality quite literally offers “silent haven to those among us who are killing us.”

…buying into this lie that we’re better off letting murderers that look like us go free — even when they murder those who look like us — because in some perverse distortion of Black Pride, this is now considered the proper way to show that you’re supporting your people.

Very well said, indeed!

By all accounts, Bryson continues to be sorely missed by her community, many of whom have volunteered their time and money to help bring her killers to justice. Employees of the local Faygo bottling plant (where Bryson’s husband works) have contributed $5,000 to a reward fund for information leading to the identity of the driver.

Even in these trying times I have not lost all faith in humanity — the solidarity (bittersweet as it may be) expressed by the Faygo employees and friends of Delthea Bryson and her husband, offers a glimmer of hope; somewhere in this world there are still people who care about their neighbors and their communities.

What is Profit?

July 11th, 2009

This question comes up from time to time, so I’ll answer as best I can.  I choose to use the definition in its pure, unadulterated form, a close approximation of which is given by Investopedia:

A financial benefit that is realized when the amount of revenue gained from a business activity exceeds the expenses … needed to sustain the activity. [link]

This is quite close to the definition I recently used in Profit IS Justified by Entrepreneurial Risk: for any given interval, Profit equals Revenue less Expenditures. Incidentally, this is not that far off from Franc’s definition (you may recall that Franc vehemently disagreed with the position I took in the aforementioned post) given in a post about the Corporate profit motive, with which I agree at least somewhat [1] in spirit:

In a free society, where there is no exploitation, the profit you make on a given product is, in general, the material expression of how other people evaluate the worth of your product… individual profit [is] something we can understand and contend with in a free society.

You’d almost think he was channeling Mises.[2]  Although individuals may also experience “profits” by exploiting others (more on this, below), there is nothing either explicit or implicit in this definition about exploitation. Consequently, profit (or loss) is the end-result of all production, undertaken by anyone, within any socioeconomic framework.  Profit (or loss) is what remains after the bills are paid.  Therefore I conclude that exploitation is neither a necessary nor sufficient condition to bring about profit, and I reject the Trojan Horse definition, which smuggles the assumption that profit requires exploitation.

But what about the exploitation?  If your definition of “profit” includes this smuggled premise, in my opinion you are really describing an entirely different animal. I more closely associate the exploitative phenomena with economic rent (The Economist, for its faults, gives a very precise textbook definition):

[Economic rent] is a measure of market power: the difference between what a factor of production is paid and how much it would need to be paid to remain in its current use… In perfect competition, there are no economic rents, as new firms enter a market and compete until prices fall and all rent is eliminated.

I’ve alluded to this in the past.  The invaluable functions of the price system (which have no corollary in a non-market economy), are its ability to send signals [3] to the market.  By following profits and avoiding (or cutting) losses, the tendency of a free economy (one where competition is as atomistic as possible) is towards equilibrium, and the existence of profit is a fleeting disequilibrium which signals to individuals, “Not enough of X is being produced!”

For if enough were being produced, there would be no profits to be had, and if instead too much were being produced, there would be mounting losses.

Production will increase in those spheres where profit is to be gained, the increasingly available quantity of product in this market will drive prices down to a theoretical minimum or perhaps temporarily even lower. At this “equilibrium” price revenues are just enough to satisfy opportunity costs. Accordingly, the experiences of “profit” or “loss” are the calculus used to right the economy when it’s out-of-whack — to coordinate the infinite array of human desires with the finite array of resources at our disposal.

At the very least then, the exploitation theory of profit would need to assert that non-exploitative profit is a catalyst for economic rents, in other words, it would need to negate everything we understand about perfect competition and economic disequilibria, and most of price theory, to boot.

Why Profit?

The “evenly rotating economy”, one with neither profit nor loss, (in which all needs are omnisciently forecast, and all resources are allocated in precisely the right quantities, times, and places, such as to satisfy those needs at the precise moments of their realizations) does not exist.

If, under the above definitions of profit, rent and competition, you’re still asking yourself why anyone needs to profit, you might as well be asking yourself, “Why does anyone need to eat?”  As the purpose of eating is to sustain life, the purpose of production (whether it be for your own use or another’s) is profit. Eating permits us to live another day, while profit allows for that day to perhaps be more enjoyable than the previous.

  1. c.f. Mike Gogulski’s reply for an accurate summarization of my objections thereto.
  2. c.f. Mises 1949, p.299. “Production for profit is necessarily production for use, as profits can only be earned by providing consumers with those things they most urgently want to use.” — h/t QuebecoisLibre
  3. Prices convey information about the magnitude and intensity of any of the infinite array of human wants, desires, and needs, and about how to best allocate the finite resources at man’s disposal, which can in no other way be conveyed as quickly, as precisely or with as little effort.

Leasing and Renting in a Free Economy: Dealing With Scarcity

July 8th, 2009

As long as resource scarcity is a fact of reality, there will be some conflict between the limitless spectrum of human desires, and the limited resources at our disposal. Among these conflicts is that fact that not all resources will at all times be immediately available, especially within our own community, and that sometimes our desires conflict with others’.  Exchanging, or offering to exchange by sale of goods with one another on these terms, is one manner by which market participants simultaneously mitigate conflict, and allocate scarce resources.

To differentiate from an agreement to purchase an item permanently, we might consider agreements to lease or rent the item in question.  One would purchase a car from another, if he believed he had a great and continued need for transportation.  One might rent or lease a car from another, if he believes he only needs temporary transportation.

Deep in the comments to Profit IS Justified by Entrepreneurial Risk, I posed a question to db0, inquiring why:

  1. One should not be allowed to offer some of his belongings for temporary use, to another individual
  2. No other individual would be allowed to offer some of his belongings in exchange for temporary use of anothers’

In his response, db0 says both of these things are to be allowed, but qualifies the former by excluding “rent, wage-labor, interest” as “usury”, and further:

[T]his is not about preventing individuals from participating in such a transanction but to convince them not to. If we are to reach a libertarian society, then this kind of mentality will be built up as we progress towards it

I don’t understand why it is desirable to convince people not to participate in voluntary transactions, all parties to which believe said transaction is to their benefit. Consider: if I have an item, which I am using, and someone else says to me, “I would like to use that item for a few days, mind if I borrow it?” how should I respond?

On one hand, I might simply say, “No, I’m using it and therefore you can’t use it.” On the other hand, there is most likely some exchange he could effect, which would induce me to surrender (temporarily) the use of the item, and would offset the discomfort[1] I would otherwise experience if I were to loan it to him for “free”.

I do not mean to argue that “free” transactions won’t take place in a liberated economy.  Even in our current society, free transactions take place all the time. You borrow a compound mitre saw from your father, or an extension ladder from someone at work. Perhaps you loan a book or a CD or a video game to a friend[2]. And transactions of these sorts are wonderful.

They are wonderful because they are indicative of qualities inherent to true community: friendship, trust, neighborliness; all qualities inherent to true community.  I think in a free society, we would see more transactions like these (several orders of magnitude more, hopefully!), but I am by no means convinced that value-based exchange, especially the renting or leasing of items, would simply cease to exist.


1. Even considering an item that I am not immediately using, we might surmise that I am saving it for some anticipated future need, therefore anyone who wishes to use it now should pay (at the very least) for the depreciation of the item, and perhaps a small risk premium to account for the possibility that the item might be irreparably broken while in his possession.


2. But the people receiving these “free” loans are never under any illusion that they own the item which you’ve let them borrow, and for the most part, we understand that if the item is broken or stolen, the right thing to do is to offer to replace it.

no third solution

Blogging about liberty, anarchy, economics and politics