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Reflections on The Deficit Myth

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Posts in this series

The Deficit Myth By Stephanie Kelton: Introduction And Index
Debunking The Deficit Myth
MMT On Inflation

The first three posts in this series address the Introduction and the first two chapters of Stephanie Kelton’s The Deficit Myth. In this post I add her definition of money and some of my thoughts, and invite readers to do the same, either questioning points she made or applying her ideas to our society.

1. Modern Monetary Theory starts by asking one question: how does money work in a fiat currency nation. Kelton defines money in her first published paper: The Hierarchy of Money. This is a very readable discussion of the range of opinions on this subject, focused on the argument between the Metalists and the Chartalists, which began over 400 years ago. [1] Kelton starts with a definition of money. [2]

Money represents a debt-relation or promise to pay that exists between human beings. It cannot be identified independently of its institutional usages, because money represents a social relationship. … The creation of money, then, is simply the balance sheet operation that records this social relation. (Emphasis in original.)

According to Kelton, the Chartalists called money any token representing a debt relationship. Thus, a postal stamp is a money: it represents an asset to the owner and a debt to the Post Office which is satisfied by delivering a letter. A plane ticket is money: it represents the obligation of the airline to fly the holder to a particular place at a particular time. Bank deposits are money: they are a liability of the bank which must deliver money at the direction of the account holder. The rule for creation of money is the agreement by one person to hold the debt of another. [2]

Now consider the dollar. The dollar is a creation of the federal government. Kelton writes:

Thus, State money is created when the public agrees to hold (as an asset) state-created money (a liability to the State) which is required in payment of taxes.

This explains why currency and other forms of dollars (bank deposits, treasury securities, and bank reserves at the Fed) are liabilities of the federal government. We users agree to hold these dollars as assets. We can use them to acquire different forms of assets from sellers, obtain services from providers, and pay taxes. When the government collects taxes, it matches that asset with a corresponding liability and clears to zero.

The point of this exercise is to demonstrate that money is a balance sheet representation of the debt/asset relations between human beings, a social relationship. That understanding is crucial to the arguments advanced in The Deficit Myth.

2. Kelton calls for a Copernican Revolution in the way we think about money. This, of course, is a reference to the Copernican Theory, which said that the earth revolves around the Sun, and not vice versa, despite what we see with our own eyes. The ramifications of the Copernican Revolution eventually led to a complete change in our understanding of the nature of reality. [3] The revolutionary change she describes is that US government spending is not constrained by its ability to tax and borrow, but by the actual resources available, labor, material, and the organization of production. One important part of The Deficit Myth is the description of the kinds of changes we have to make in our own thinking. But there are many more revolutions. Here are three.

a. Congress ducks policy arguments by turning them into discussions of budgets or into political games. That never made sense, because all budgeting is about priorities. Games like pay-fors or one-upmanship on military spending were always perverse, but both parties pretended these were real arguments. They aren’t. MMT strips away one more layer of pretense.

b. Mainstream economists refuse to look honestly at MMT. Marion Fourcade and her colleagues at Berkeley published a paper examining the economics profession titled The Superiority of Economists, a devastating critique of their pretensions. Among other things, economists tell us that markets should make our decisions about allocation of resources, and that anything that interferes with the operations of markets is harmful to society. When government spending is between 35 and 45% of GNP prior to the pandemic, it’s stupid to argue that markets are the best form of allocation of resources. When capitalists exercise outlandish control of government spending priorities, it’s stupid to argue that markets should determine what we can and can’t have.

Many economists hold themselves out as experts on all sorts of things, including the pandemic. In the MMT world, as Kelton points out, economists would concentrate on predicting the inflationary effect of spending choices, and get completely out of the business of telling us how we should make decisions about allocation of resources.

c. Historically, people thought that the most important problem facing an economy was to accumulate capital and turn it to productive use for the benefit of society. The chosen solution was Capitalism, and to encourage capitalists to invest, we allowed them to reap outlandish profits through monopoly, grants from the Crown, and other favors, while ignoring the fraud and corruption those policies entailed. This continued in the US, with gigantic giveaways to railroad and mining companies, ludicrous levels of patent protection, and grotesquely unfair tax rules, while mostly ignoring or even praising graft, corruption and fraud. The results of coddling capitalists are rubbed in our faces every day.

MMT gives us space to think about the way society could operate to make our lives better. It allows us to make decisions about what we need and want. We do not have to accept whatever is on offer from Capitalists. We can decide based on our principles, morals, values and dreams. MMT puts us in charge, and frees us from the domination of the rich. It opens the door to the “euthanasia of the rentier”, as Keynes calls it in The General Theory of Employment, Interest and Money.

Now, though this state of affairs would be quite compatible with some measure of individualism, yet it would mean the euthanasia of the rentier, and, consequently, the euthanasia of the cumulative oppressive power of the capitalist to exploit the scarcity-value of capital.

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[Graphic via Grand Rapids Community Media Center under Creative Commons license-Attribution, No Derivatives]

[1] Fun fact, Adam Smith may have held Chartalist views. Kelton quotes him thus:

A prince, who should enact that a certain proportion of his taxes should be paid in a paper money of a certain kind, might thereby give a certain value to this paper money.

[2] Kelton doesn’t go into the history of money, but this BBC article is a fascinating picture of trade in Ancient Sumeria, and gives a tantalizing hint about the origin of money in record-keeping and accounting for trade.

[3] For a fascinating and occasionally comprehensible discussion of this new understanding, see Reality Is Not What It Seems, by Carlo Rovelli.

A Primer On Pragmatism: Applications

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Posts in this series. This post is updated from time to time with additional resources.

This introduction to pragmatism was motivated in part by the fact that the philosopher Elizabeth Anderson identifies herself as in the pragmatist tradition, but there are other reasons. Our political environment is toxic. It’s hard to maintain our sense of self, of our values, our hopes, and our sense of security. Philosophy offers us reminders of the existence of our values, and the role they play in holding us together as individuals and in our relations with others. It takes us away from the noise and the turmoil and puts us in a quiet atmosphere where we can nurse our wholeness. It can provide us with armor against the forces that are ripping at us.

With that in mind, I’ll close with a brief discussion of democracy and Modern Money Theory. Both begin with the key idea of pragmatism, that all our ideas, no matter how old, were formed for human reasons, and to meet human needs. All of them, no matter how old, are subject to rethinking in light of new conditions.

Democracy

Pragmatism is particularly well-suited to democracy. The most striking justification for democracy is found in the Declaration of Independence:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.

I’m not so sure these truths are self-evident. Prior to that time, the dominant view was that some people are born to lead, and others are only fit to follow. As Peirce and James point out, philosophical systems then were grounded in the idea that there is a universal truth outside human experience, but one that the best of us can comprehend somehow. Those lucky people can construct a social system that accords with the will of the universe, or the Almighty. Many of them argued for centuries that the King ruled with the blessing of the Almighty, and everyone else was inferior, fit only to follow.

At the time Jefferson wrote, the French and the English were directly contesting the divine right of kings, and there was discontent with the idea of hereditary authority. But the US was the first country to adopt Thomas Jefferson’s formulation as a founding idea. It’s a revolutionary statement, and one we are still trying to reify, not just in our government but in our social lives, our work, and other institutions.

The Declaration was a break with what seemed like a firts principle. And that is fundamentally a pragmatist act: rejecting a first principle because it isn’t working to create the kind of lives people wanted. Jefferson’s formulation wasn’t totally original. It derives from prior thinkers, but instead of laying out a rule, it articulates a value, a value that should guide our efforts to create a decent society. The system of government created by the Constitution was supposed to be one that would enable the creation of a new kind of society, one informed not by rules thought to be eternal, but by values that are thought to be best for human beings.

There have always been people insisting that there are eternal rules, and that deviation from those rules would bring disaster. They settle all doubt by tenacity, as Peirce would say.

Pragmatists say that we have to justify our choices on the basis of what works. But the first step is to decide what our priorities are. We do that by defining our values and our goals, and then by working out the best way to reach them. Life, liberty, and the pursuit of happiness my not be the best goals for today, but they’re a start. Our task is to decide what that means in today’s society. Anderson says we don’t want to be humiliated or dominated. That’s a good way of talking about what liberty and the pursuit of happiness might mean today. We won’t the answers by looking outside our human experience.

Modern Money Theory

Much of neoclassical economics is grounded in normative concepts. One of these is Jeremy Bentham’s utilitarianism, discussed in §2.1 of this entry in the Stanford Encyclopedia of Philosophy. The economist and mathemetician William Stanley Jevons used this normative concept to create the economic idea of marginal utility, one of the foundations of neoclassical economics. See pp 9-10 here.

Utilitarianism is a normative idea. This is from the Stanford link:

… [Bentham] promulgated the principle of utility as the standard of right action on the part of governments and individuals. Actions are approved when they are such as to promote happiness, or pleasure, and disapproved of when they have a tendency to cause unhappiness, or pain. Combine this criterion of rightness with a view that we should be actively trying to promote overall happiness, and one has a serious incompatibility with psychological egoism. Cites omitted.

Jevons explicitly sets out to mathematize Bentham’s utilitarianism. Marginal utility is therefore grounded in a normative idea. It incorporates a specific value, but the value is hidden and ignored when it comes to putting marginal utility into practice. It is only loosely, if at all, based on practical experience of human behavior. Nevertheless, it is the foundation of large parts of neoclassical economics and of its modern version, neoliberalism.

Pragmatism rejects the idea of starting from normative theories. I don’t know how to deal with marginal utility from a pragmatic point of view, so I turn to another fundamental idea of economics, the creation of money. As best I can tell, mainstream economists say that banks create money. There’s a story about bank multipliers you can google. Governments get money by taxation or borrowing. In this story, the private sector is responsible for money creation subject only to some loose guidance from the Federal Reserve Board. This protects us by making sure Congress can’t ruin the financial sector with profligate spending and borrowing which would automatically happen, and which would be an inflationary disaster.

Modern Money Theory starts with a question: how is money created? It looks at the things that are done as a result of which there is money. Governments create money by spending it. They reduce the amount of money by taxation. They may or may not issue bonds. MMT is based on observable facts. The description of the creation of money leads to other testable ideas and to a completely different concept of the role of government in money creation and society.

Money creation is a governmental action, and thus is subject to politics. Congress decides how much money is created, and how the new money is used. The old story tries to deny this reality with cloudy abstractions and claims that it’s all the working of some invisible hand. Pragmatists don’t believe in invisible hands. They say that politics is the arena in which we decide about how to use the power to create money.

MMT isn’t just for progressives. Deficit hawks and small government supporters get to argue their opinions, and to assert their values. This is a quote from Modern Money Theory by Randy Wray:

However, I also believe that most of the tenets of MMT can be adopted by anyone. It does not bother me if some simply want to use the descriptive part of MMT without agreeing with the policy prescriptions. The description provides a framework for policymaking. But there is room for disagreement over what government should do. Once we understand that affordability is not an issue for a sovereign currency-issuing government, then questions about what government should do become paramount. And we can disagree on those. (Emphasis in original.)

The fact that MMT is value-neutral, that it can be used by people of every political persuasion is a powerful point in its favor. I don’t think we can say the same thing about neoliberalism.

Conclusion

There is much more to be said about pragmatism. It is a powerful tool we can use to cut through old ideas and useless distinctions. But perhaps its most important contribution is that it is an open-ended theory. It makes room for the endless possibilities of human beings. I think that is a powerful value.