The “why” of entrepreneurship varies by entrepreneur. My core “why” is money. I want, and have always wanted, money, for what money can do. Whether that is avarice, or wisdom, or both, we can discuss another day. No surprise, in the 1980s song by The Nails, “88 Lines About 44 Women,” one of the couplets has always resonated with me: “Kathleen’s point of view was this / Take whatever you can grab.” Along similar lines, when asked what the mission statement of my company is, I like to respond, entirely accurately and completely, “To put sweet cash in the pocket of Charles.” I am consistent, at least.
Inflation, like most society-wide monetary happenings, is always complex and often incompletely grasped. At least this is true of its causes; of its effects, most of all its social effects, there is now little doubt. We learned much about inflation during the twentieth century, when the advent of permanent fiat money made hyperinflation possible for the first time. But as this book shows, the infamous German hyperinflation of 1923 was poorly understood by those who lived through it. And whatever we understand now, the past several years, and in particular the past few months, have demonstrated that we still often ignore what we know. When Money Dies shows what happens when reality reasserts itself. It’s not pretty.
For Americans who think that so-called liberal democracy is neither, and in any case is a dead end, successful modern societies with a different political model always intrigue. In the West, notable such are Hungary and Poland, who have effectively executed a mild and tentative turn away from the most extreme vices of liberal democracy, though there is a long way to go. Singapore, which has apparently successfully blended economic success, certain virtues, and limited democracy, offers another possible model, one with a longer track record. Unfortunately, Singapore’s example is of very limited use to a future well-run America, and this book of the thoughts of Lee Kuan Yew, who built modern Singapore, helps show why.
As befits one who seeks to be a man of wealth and taste (if I have to choose between them, the former), I aspire to live on a vast estate, leading the life of a gentleman farmer. That doesn’t seem to be the immediate future, but we do have enough land to keep some chickens and grow some apples. This year, we are planning to add some honeybees, so I figured I should educate myself before taking the first concrete steps. The Beekeeper’s Lament, a 2010 book by Hannah Nordhaus, which combines talk of bees and beekeeping with modest philosophy about both, seemed like a good place to start. I was not disappointed—I learned a lot, and I also found food for thought about modern agricultural and eating practices.
I am skeptical of those who predict the future by looking at the past. It’s not that history follows a random walk, like the stock market. Quite the contrary—it is easy to show certain patterns in history. But predicting how and when those patterns will yield any particular result in any given society seems like astrology. Peter Turchin, however, offers a very convincing, and very well-supported, tying of patterns to data. I’m still not sure it’s not astrology, but I’m half convinced. And this is a good book to read in January 2020—because right now is when Turchin predicts, in America, the swelling discord of the title.
I have long known in my gut that usual measures of social wealth, most of all GDP, are fraudulent, in that they falsely identify value where there is none. I have intuited we were all being lied to, and that those who assured us that ever more value was being generated by our society by what appear to be objectively valueless activities were, at best, hiding something. This outstanding book, by left-wing economist Mariana Mazzucato, explains what is being hidden, what hard truths are being avoided, and what she thinks we should do about it. And while I don’t agree with all her prescriptions, or with her rosy view of government competency, the first step on the path to self-improvement is admitting you have a problem.
The Great Transformation, published in 1944, is an ambitious book. It attempts two huge tasks. First, to refute the free market ideology, sometimes called market fundamentalism, represented at that time by men such as Ludwig von Mises, and now by the entirety of globalized neoliberal capitalism. Second, to explain the history of the nineteenth century through an economic lens that also purports to explain both World War I and World War II. Mostly, the book is a failure. It overshoots in its criticism of the free market, and falls short on its claims of historical explanation. Karl Polyani’s prescriptions are, moreover, vague and worthless. There is some truth in this book, but it is buried beneath too much dross.
I am trying to understand how human beings create value through their actions, and what that implies for humanity. Although this goal is hardly original, and has occupied much brighter thinkers than me for much of their lives, it is a necessary step in defining Foundationalism, because how we occupy our hands and minds, and what effects that has on us and society, are critical components of human flourishing. And the economic path we have been on for the past several decades has led to the opposite of human flourishing, surface appearances notwithstanding. To guide us to flourishing, we must understand why that is, and what can be done differently.
Attacks on digital technology for destroying our capacity for attention are a dime a dozen. Despite its title, Matthew Crawford’s The World Beyond Your Head is not such an attack. It is far more ambitious. Somewhat to my surprise, it is a direct assault on the Enlightenment for ruining the habits of mind and practice that lead to human flourishing. Crawford says modern man is subject to delusions, birthed by the Enlightenment, that diffuse our perception of the world in a fog of unreality. He therefore sets himself up in as the paladin of reality, a champion badly needed by our times, offering a return to the solidity of the real, through excellence as developed in skilled practices.
Economic inequality is, and has been for several years now, the talk of the town. But most of this talk is political—of economic goods today, and whether and how our society should change who owns them. Little mainstream attention has been paid to the history of inequality, and here Walter Scheidel offers an exhaustive look into the past. The Great Leveler is a good book, if pretty dry, but the author only offers statistics and graphs, and does not consider inequality philosophically. He merely concludes that society-wide inequality can only be reduced, and that just temporarily, by death on a massive scale. That’s probably true, but it does not tell us whether, focusing more narrowly, we can reject bad inequalities while keeping good inequalities.