I wrote a piece at Wonkblog over the weekend about economic rents and the possibilities and limitations of conservatives and liberals coming together to tackle them. The issue of combating rents is interesting because it pushes against an argument that is taken to be a common sense and intuitive example of libertarian thought: the Wilt Chamberlain example. Looking at that example might help us understand some interesting issues about rent income. (This argument is taken from an excellent paper on the topic by Barbara Fried. If this blog does nothing but create a bigger audience for Fried's work, as well as Robert Hale's, I'll call it a huge win.)
Let’s take your favorite example of rent income. Perhaps it is excessive copyright, criminal sanctions for unlocking your phone, zoning regulations that protect incumbent interests, live-saving drugs that are rationed above a market-clearing price due to patents, utilities that go unregulated, or something else.
What’s the problem with these situations? At least some of the problem is distributional. People who collect income and wealth off of rents are collecting money that they don’t deserve. Nobody would think the problem of economic rents is that people are willing to pay them. In these situations, people are still buying and selling things. Slipping into a classically liberal mindframe, there's still exchange, and we can assume that both parties are better off by definition, otherwise they wouldn’t have made the trade. We don’t locate the problem of rents in the fact that people will pay too much for a phone, or for land, or for something with extensive copyright. And we also don’t think the fact that people are willing to pay a higher price is, by itself, sufficient justification for those rents. The problem is that one person -- the patent holder, the phone company, the land holder, etc. -- is collecting income that he or she shouldn’t.
To phrase that a different way, the fact that people are willing to pay rents doesn’t justify someone’s ability to collect rents. If you are willing to pay everything you have for a medical drug that costs 5 cents, but it is being priced at a high level due to patent law, your desire to pay doesn’t, by itself, justify the company's profit levels.
But one of the most famous examples of libertarian thought thinks your desire to pay does in fact justify the rents. Let’s look at the Wilt Chamberlain example from Robert Nozick’s Anarchy, State, and Utopia.
In this example, we start in a place called D1, where things are generally agreed upon to be just (whatever that definition may be). Then many people decide, voluntarily, to give Wilt Chamberlain their money to watch him play basketball, and he ends up with a lot of it. Can this state D2 be unjust? Nozick:
If D1 was a just distribution, and people voluntarily moved from it to D2, transferring parts of their shares they were given under D1 (what was it for if not to do something with?), isn’t D2 also just? If the people were entitled to dispose of the resources to which they were entitled (under D1), didn’t this include their being entitled to give it to, or exchange it with, Wilt Chamberlain? Can anyone else complain on grounds of justice?
Wilt Chamberlain’s income is justified on the grounds that people are willing to give him their resources.
Thinking about rents forces us to break exchange into two steps. The first step is the right of someone to give away her resources however she sees fit. This doesn't raise any issues. We want people to have resources precisely because we want them to do what they want with them (“what was it for if not to do something with?”). However, that logic is snuck into doing the work of a second step, which is the right of someone to receive those resources. In the example, the right of someone to give something is doing the entirety of the work. It is presumed that someone giving something away builds in the right for the other to receive it.
But when it comes to rents, there’s no reason to believe this is true. One can turn the intuitive nature of the exercise upside down. Imagine if you are drowning, and Wilt Chamberlain is walking by and asks for $250,000 to throw you a life preserver (an easy act that would only cost $1 of his time). You agreeing to pay him to save your life, which is a sensible action on your part, doesn't presume that him receiving that money must keep the same level of distributional justice. This same issue will extend to a portion of what you will spend buying a cell phone and a plan in a market dominated by a few monopolistic players with extensive legal protections.
So where do we draw the line on rents, and what are the appropriate responses? Is receiving a major inheritance a form of rent? Land? Genetic endowments? Perhaps it is best for long-term growth to keep value with the owner, at least for a period, as many argue for copyright and patent. Maybe, like those following Henry George would argue, taxes are the appropriate response. Or maybe there should be active work to try and ensure fewer rents accrue in the first place. But the key thing to remember is that the answers to these questions won't be answered through abstract ideals of liberty, or pointing to the market itself, but instead can only be answered through democratic accountability.
I wrote a piece at Wonkblog over the weekend about economic rents and the possibilities and limitations of conservatives and liberals coming together to tackle them. The issue of combating rents is interesting because it pushes against an argument that is taken to be a common sense and intuitive example of libertarian thought: the Wilt Chamberlain example. Looking at that example might help us understand some interesting issues about rent income. (This argument is taken from an excellent paper on the topic by Barbara Fried. If this blog does nothing but create a bigger audience for Fried's work, as well as Robert Hale's, I'll call it a huge win.)
Let’s take your favorite example of rent income. Perhaps it is excessive copyright, criminal sanctions for unlocking your phone, zoning regulations that protect incumbent interests, live-saving drugs that are rationed above a market-clearing price due to patents, utilities that go unregulated, or something else.
What’s the problem with these situations? At least some of the problem is distributional. People who collect income and wealth off of rents are collecting money that they don’t deserve. Nobody would think the problem of economic rents is that people are willing to pay them. In these situations, people are still buying and selling things. Slipping into a classically liberal mindframe, there's still exchange, and we can assume that both parties are better off by definition, otherwise they wouldn’t have made the trade. We don’t locate the problem of rents in the fact that people will pay too much for a phone, or for land, or for something with extensive copyright. And we also don’t think the fact that people are willing to pay a higher price is, by itself, sufficient justification for those rents. The problem is that one person -- the patent holder, the phone company, the land holder, etc. -- is collecting income that he or she shouldn’t.
To phrase that a different way, the fact that people are willing to pay rents doesn’t justify someone’s ability to collect rents. If you are willing to pay everything you have for a medical drug that costs 5 cents, but it is being priced at a high level due to patent law, your desire to pay doesn’t, by itself, justify the company's profit levels.
But one of the most famous examples of libertarian thought thinks your desire to pay does in fact justify the rents. Let’s look at the Wilt Chamberlain example from Robert Nozick’s Anarchy, State, and Utopia.
In this example, we start in a place called D1, where things are generally agreed upon to be just (whatever that definition may be). Then many people decide, voluntarily, to give Wilt Chamberlain their money to watch him play basketball, and he ends up with a lot of it. Can this state D2 be unjust? Nozick:
If D1 was a just distribution, and people voluntarily moved from it to D2, transferring parts of their shares they were given under D1 (what was it for if not to do something with?), isn’t D2 also just? If the people were entitled to dispose of the resources to which they were entitled (under D1), didn’t this include their being entitled to give it to, or exchange it with, Wilt Chamberlain? Can anyone else complain on grounds of justice?
Wilt Chamberlain’s income is justified on the grounds that people are willing to give him their resources.
Thinking about rents forces us to break exchange into two steps. The first step is the right of someone to give away her resources however she sees fit. This doesn't raise any issues. We want people to have resources precisely because we want them to do what they want with them (“what was it for if not to do something with?”). However, that logic is snuck into doing the work of a second step, which is the right of someone to receive those resources. In the example, the right of someone to give something is doing the entirety of the work. It is presumed that someone giving something away builds in the right for the other to receive it.
But when it comes to rents, there’s no reason to believe this is true. One can turn the intuitive nature of the exercise upside down. Imagine if you are drowning, and Wilt Chamberlain is walking by and asks for $250,000 to throw you a life preserver (an easy act that would only cost $1 of his time). You agreeing to pay him to save your life, which is a sensible action on your part, doesn't presume that him receiving that money must keep the same level of distributional justice. This same issue will extend to a portion of what you will spend buying a cell phone and a plan in a market dominated by a few monopolistic players with extensive legal protections.
So where do we draw the line on rents, and what are the appropriate responses? Is receiving a major inheritance a form of rent? Land? Genetic endowments? Perhaps it is best for long-term growth to keep value with the owner, at least for a period, as many argue for copyright and patent. Maybe, like those following Henry George would argue, taxes are the appropriate response. Or maybe there should be active work to try and ensure fewer rents accrue in the first place. But the key thing to remember is that the answers to these questions won't be answered through abstract ideals of liberty, or pointing to the market itself, but instead can only be answered through democratic accountability.





