Interview: Obama’s chief economist discusses skepticism of basic income

Interview: Obama’s chief economist discusses skepticism of basic income

Written by: Conrad Shaw, Bootstraps Documentarian

The Debate

About a month and a half ago, on March 22, the podcast debate forum Intelligence Squared (IQ2) held a debate regarding universal basic income (UBI) in New York City. Being a denizen of New York and a relatively recent and enthusiastic recruit to the cause of UBI advocacy (my partner Deia and I are undertaking an ambitious film project about it), I was eager to go and see this debate play out. I was even more excited when I found out that a recent interviewee and new friend of ours, labor legend Andy Stern, former head of the SEIU union, was to be one of the debaters. This was a chance for a large audience to be presented with the idea of UBI in a thoughtful and cogent way. Andy would be teaming up with libertarian Charles Murray to defend the motion that “Universal Basic Income is the Safety Net of the Future.” Their opponents were to be Jason Furman and Jared Bernstein, Barack Obama’s and Joe Biden’s top economic advisors, respectively.

The outcome of the debate was far less satisfying than I’d hoped it would be. In short, UBI got spanked. IQ2 judges the winner of a debate to be the side that sways more of the audience in their favor. Before the debate, 35% of the audience were for the motion, 20% against, and 45% undecided. Afterward, the numbers were 31% for, 61% against, and 8% undecided. This means that not only did UBI fail to convince any of the undecideds, but some of those who were for it switched sides. As someone who’s putting a lot of effort into making the case for UBI to the American people, this felt like a foreboding omen of what could come as the UBI discussion begins to take the national stage. For something I considered to be so obvious and beneficial, so necessary, to be, instead, so handily quashed was confusing and painful. In order to understand the reaction of the audience, we did some of our own polling of the audience before and after, and I’ll go into why I think the results turned out the way they did below.

I’d had some uneasiness going in, of course. For one, Charles Murray is a persona non grata among many UBI advocates (and others) for attitudes he’s expressed in the past toward disadvantaged populations, suggesting in his book The Bell Curve that intelligence is the primary factor in predicting societal outcomes like pregnancy out of wedlock and crime. That line of thinking, seemingly discounting outright the imbalances many perceive in our society, makes me very uncomfortable. Sure, intelligence factors in, but I also think it foolish to ignore the factors of class, race, and gender, as well as the neighborhood one grows up in. I’ll admit that my information about Mr. Murray was mostly hearsay with a bit of Wikipedia research on my part, so I didn’t truly know what to expect. To some UBI advocates, Murray is the devil, not to be given a platform from which to spout his evil message, and so, quite understandably, I was worried that the debate could be taken down unproductive and perhaps even bigoted paths.

Despite this caricature of Charles, however, he proved to be a shrewd advocate of basic income in the debate. Although he is libertarian, he stuck to lines of argument that did not put off the debate’s mostly liberal Manhattan audience. In the end, he made some lovely appeals to human decency and equality and got a warm reception from the audience. At one point, he even defiantly rejected Mr. Bernstein’s scoffs that he was naive to think people in neighborhoods and communities would be more helpful to each other under a system of security provided by a basic income. It was not lost on me that this “villain” was the one in the room most loudly protesting for the existence and prevalence of basic human decency and of our ability to trust in other human beings, when people are given the chance to be secure.

So Charles wasn’t the issue on that day.

Andy’s arguments were sound and compelling as always, taken in and of themselves. He has an empathetic and adaptive approach, and I’ve become a deep admirer of his ability to think outside the box in a changing world, even when it threatens to overwrite his legacy. In his book, Raising the Floor, co-written with Lee Kravitz, he makes a compelling case as to why labor unions are no longer a tool that will suffice to fight the labor market inequality and disruption many expect moving into the future, even though his most lauded achievements to date are tied to his labor union efforts. It takes a very strong and humble individual to take a pronounced lateral step from his life’s work like that when being confronted with uncomfortable evidence that it has become insufficient.

However, while Andy’s and Charles’s arguments were valid and compelling, they simply were not enough in the context of this debate. They weren’t sufficient to persuade the audience in the face of the arguments and the pedigrees of their opponents. Over and over again, Jason or Jared would dismiss the concept as utopian or idyllic. “$12,000 is great! Why not $25,000, or $50,000, or a million?” is a paraphrase of something Mr. Furman said once or twice that struck me as especially disingenuous.

For the most part, though, the opponents provided honest, albeit predictable, complaints regarding the costs and logistics of distributing UBI, and asserted that it was simply too expensive, that it would amount to taking from the middle class to pay the poor, and that some lower-class people (especially those with children) would lose out under the UBI scheme Andy proposed. Disagreeing with much of this assessment, I awaited the response that would put those claims to rest in the minds of the audience, but they didn’t come. Andy and Charles chose to pursue more ideological arguments than economical and logistical ones, and the audience roundly took that to mean that the math really wasn’t there.

Our conversations with audience members after the event made clear to us that this was the issue that swayed them. They came in hopeful, and many were leaning toward this strange concept of UBI, and then the chief economic advisors of their political heroes and most powerful men in the world walked out and dismissed it as numerically, arithmetically infeasible, and that claim was not rebutted. If you watched the debate, you may have noticed a rather dashing yet awkward young man in a checkered shirt, trying not to appear unhinged while asking the second audience question (at 1:01:23), in an effort to steer the discussion toward specific and practical ways that could be implemented to pay for a real, workable, UBI. That slightly agitated fellow was me, and my question wasn’t really answered at the time, except with the outright assurance by the opponents that my suggestions simply would not be enough.

I felt a little nauseated during the final tallying phase, because I sensed the spanking coming. These people needed to hear that this is not just an idealistic plan, but an intelligent plan, and the details weren’t provided for them to believe in that.

In the end, I thought all of the debaters did a fine job presenting their arguments. Andy and Charles hit the old beautiful points on human rights, human nature, and the promise of a world of security that I had hoped they would, and they also sounded the alarm bells about the impending threat of automation to our workforce. Jason and Jared displayed a wealth of experience as well as real compassion for those in need in our society. I sensed a lot of room for common ground. I felt that the real issues that might remain, if the money issue could be resolved, would be 1) a disagreement around how to administer aid in general, in essence whether people could be trusted with cash and freedom over bureaucratic in-kind giving, and 2) the dilemma of political feasibility, whether in working up the will of the people or that of the Congress.

I also thought the debate format was one of the best I’ve seen, with incredibly delicate and intelligent moderation executed by John Donvan, who struck me as funny, nimble, and fair. Deia and I were truly honored to be there and thrilled that UBI was getting real time in the national dialogue.

The format, however, still left one major thing to be desired for me. It was still a debate. Debates are made for winning, and throughout this one you can hear both sides often plea “and that’s why I want you to vote for my side.” I much prefer a discussion to a debate, with no declared winners or losers. If the only thing to be gained is a bit of mutual growth and understanding, I think we can all get to the work of progressing a little faster.

Actively keeping my cool after the final applause, I hovered maybe 12 feet from Jason Furman and his friends and admirers until I could politely poke my head in and beg him for an interview. I already had about 453 questions in mind. He graciously accepted without a second thought, which went a long way in elevating my estimation of a man who had just stepped on my heart and ground it into the dirt a little.

 

The Interview

A few weeks later, Deia and I were on a bus from New York City to Washington D.C. to interview not only our first opponent of UBI, but a man who had batted it down so very effectively and seemingly effortlessly. I was nervous, thinking about how new at interviewing I am. Was this going to be a gotcha interview? Should I try to catch him with his words somehow? As I doubted whether I could pull that off, even if I wanted to, in the end I decided that I really just wanted to tap into his very real working expertise of the American economy. This man is an extremely valuable resource, a wealth of knowledge, it occurred to me. Come to think of it, as a chief advisor of one of my greatest heroes (yes, I love me some Obama), and someone who was instrumental (along with Andy Stern, I might add) in passing some very consequential legislation, I reminded myself that Jason Furman, then, is also a hero of mine. He even shared a freshman dorm room with Matt Damon, another major role model in my acting and filmmaking pursuits. Oh crap. Was I going to geek out and ask awful fanboy questions about all his friends or about his D.C. battle stories? Would I be that kind of interviewer?

But enough of my inner monologue. We’re here to talk about UBI, about the economy, about a nation’s growing pains and long-established shortcomings, and about truly progressive solutions to bring greater empowerment, dignity, and democracy into the lives of over 300 million people.

Still, a large part of me expected to walk out of our interview frustrated once again.

In his very first comment, Mr. Furman expressed regret that he hadn’t emphasized during the debate that he is very much open to discussing the merits of direct cash benefits as opposed to in-kind ones, and that his main criticism of UBI was, in fact, the universality of it. This was immediately a change in tone indeed, and it set me at much greater ease about the plan I had made for my line of questions:

1) I would start from a premise, a proposed national implementation scheme for UBI taken as sort of a “best of” from the many versions Deia and I have come across in our interviews, plus a few tweaks of my own, and would establish that all questions in this interview should be considered in the context of this proposed system rather than any other conceptions of UBI floating about.

2) I would walk Mr. Furman, one item at a time, through a list of potential sources of revenue that I was aware of and ask him, in his experienced opinion, what each of those sources could bring in.

Simple.

The “wonkiest of wonks,” as Mr. Furman has been called, was happy to oblige this approach. He would make no promises, and these were all to be understood as ballpark estimations, but he would give his best effort.

 

The Premise

Although my ideas have evolved slightly since publishing an article that included a nascent version of them, a little while back, my proposal for implementation still generally holds the same. This is a simplified version of it. None of these ideas are groundbreaking within the basic income movement, and many others would likely venture forth a very similar scheme:

 

  • $12,000 per year per adult, delivered at least monthly (preferably weekly) via direct deposit to individual accounts (not as cumulative sums to joint or family accounts)
  • $4,000 per child, paid to each child’s guardian, until 18 or age of emancipation, whichever comes first, with a percentage (I suggested 25%) being kept in a trust for the child to access at emancipation, when they would also begin to receive the full $12,000. (Note: It has since been argued to me that all of a child’s money in a UBI program should be accessible to the guardian as needed, and any baby bond type program would be better kept as a separate program, and I’m open to that as well.)
  • Current welfare programs should not be directly axed so much as allowed to naturally phase into obsolescence. For example, if every American’s basic income were high enough to disqualify them for food stamps, then food stamps would naturally disappear, and the food stamp bureaucracy along with it. This would follow the basic rule of “do no harm,” in that the benefits an individual received under a UBI must be at least as valuable as welfare benefits previously received, and so at the very least nobody would be worse off financially, and now the aid would be guaranteed and permanent instead of something for which one must perpetually qualify, and instead of something that would be lost upon earning more income elsewhere.
  • The total cost of this plan, given the current population and demographics of the U.S., would be approximately $3.3 trillion.

 

This plan immediately differed in a couple major ways from the plan Mr. Furman argued against at the IQ2 Debate, the plan Andy and Charles were using as their premise. Most notably, Andy’s plan did not provide any basic income for children. This was Furman’s primary complaint against that plan, in fact, because it would in essence act more beneficially toward singles or those without children than toward families. A family of five would fare worse than a family of four, all other things being equal. Furman stated to me outright that this one change made him much more amenable to the plan I proposed.

The major remaining issue now was the same issue I imagine Andy was hoping to mitigate by leaving children out of his plan: the price. Andy’s plan was $1.8 trillion to my $3.3 trillion, and if Furman painted Andy’s cost as naive and fundamentally unfeasible, mine must be delusional. But he was willing to go through the numbers, and I felt good that he was now at least in support, morally, of the structure of the benefits and the effect they would have on the American people.

 

So how, then, do we pay for it?

Let’s start simple. Funded with the most blunt instrument possible, this $3.3 trillion price tag would require levying approximately a 20-25% flat tax (depending on how you choose to approximate it) on top of our current progressive system. In other words, every American would pay an additional 20-25% on whatever income they earn outside of the basic income. In a worse-case scenario of a 25% flat tax, this would create a break-even point of $48,000 for an individual. Citizens earning less than this break-even point would be net beneficiaries of the system (in essence, the individual earning $48,000 would pay an extra $12,000 in taxes and receive $12,000 in basic income). The break-even point for a family of four would be $128,000. The less you make, the more of your basic income you end up keeping.

Of course, this means that people above the break-even point would be net contributors, paying more into the program than receiving from it, and most would agree that levying even a small amount of extra taxes on someone making $50K-$60K is neither ideal nor easy to sell politically. Even though it would already represent a net benefit for more than 60% of the country, and even if it would essentially eradicate extreme poverty and homelessness, and even if it would give every American enough security to know they won’t ever end up in the streets, we should be able to do better than $48,000, right?

And so if we want to do this intelligently, we shouldn’t simply slap a flat tax on top of the system we already have and call it a day. We should pay for as much of the UBI as possible through other means in order to drag the necessary flat tax percentage down. If we can lower it to 15%, for example, then the break-even point for individuals would become $80,000. At 10%, it would be $120,000. For families of four, it would be $213,000 and $320,000, respectively.  At that point you’d have to be in the top 10%-20% of the country to not be receiving extra money off of UBI. So, let’s try to work in that direction.

Does all of this still sound numerically far-fetched? How could 90% of the country directly profit off of a system like this? The money has to come from somewhere, right? Does this amount to pure socialism? I had the very same instincts at first, and so some back-of-the-napkin calculations were necessary for me to even decide whether UBI was idle fantasy or worth looking into further.

The reality truly is numerically far-fetched in the opposite direction, and it’s just not yet widely understood the extent to which that is the case. The extremely wealthy make so much more money than the rest of Americans that funding a UBI is more than feasible. Just as an example, if we went full socialist and we took all of the net worth and income that households in this country own and make, that we know of, and divided it evenly between all Americans, we could give every man, woman, and child each around $280,000 in savings and an income of $55,000 per year.

Think about that for a minute, or twelve. That includes children, the homeless, and retirees. That would be over a million in the bank and a yearly income of $220,000 for every family of four. That’s how rich the rich are. That’s what has been hidden from us. If we’re asking for zero redistribution of already-owned wealth and only $12,000 of that $55,000 in income per person per year so that nobody starves in the street, it’s not only possible, but it’s simple. It’s a matter of public awareness and political will. It’s a matter of priorities and values. Homelessness and poverty are choices made not by their victims, but by the very structure of our society. Every time we feel a pang of guilt at walking by a homeless person on the street, it should be accompanied by a stab of outrage, because we have the power, today, to fix it. If we don’t each stand up and fight for it, we are each complicit in the pain of so many.

Also, bear in mind that UBI won’t solve the problem of massive income inequality. The very wealthy will remain the very wealthy. Poverty will still be a force to be reckoned with as automation disrupts labor markets. Further changes to our system will undoubtedly be needed. But a UBI can ensure that nobody need be on the street, and that everyone can live in dignity while we wade through the transformational societal changes on our horizon. Many will still struggle, but no one will have zero. It won’t guarantee anyone luxury, but everyone will have options.

 

The Devil in the Details

With the bigger picture numbers laid out, we then must delve into the finer points of financing a basic income. Here is where Mr. Furman and all of his up close and personal experience re-enter the picture.

You can listen to the interview and/or read the transcript to see for yourself what we came up with and how it unfolded. These numbers, I’ll note, are very rough estimates, and they seem to me to trend in a more conservative direction. In many cases Furman was not comfortable venturing a guess at all, and so I left those out. Here’s a summary of his estimates in trillions:

In essence, even with many potential forms of revenue discounted (including the ones I forgot to bring up, like a VAT tax, a wealth tax, etc.); with arguably conservative estimates given all around; with zero accounting for potential positive benefits in areas of stimulus, crime reduction, health improvement, etc.; and with only a 10% flat tax added, we came up with ⅔ of the $3.3 trillion needed for my proposed plan. That would be enough for on the order of $7,000 per adult and $2,700 per child each year. This, to me, represents an amount I would be ecstatic to see in any legislation coming up, an amount that would deal a tremendous blow to poverty in America and act as a significant empowering agent for Americans.

Again, many will point out that these numbers are all very fuzzy. Of course they are. The intent here is to show that the scale of the funding is feasible. If you disagree with the values, then let’s sit down and hash out what they truly should be and see what total we arrive at.

No doubt Furman saw where I was going with this line of inquiry, and in the end I imagine that’s why he affirmed that he’d rather see that same money going toward a childless EITC or other, more targeted forms of getting cash to people. This implies to me that, in the end, the financial feasibility of a UBI is not the real issue for him. At the heart of his hesitance is valid concern over the method of delivery of aid, and at the heart of that delivery system lies an issue of faith. Who do we trust more with money, our government or our people, and to what extent? I daresay that nobody wants the government having a hand in all of our day to day decisions, and yet most of us will recognize the need for a certain amount of regulation and oversight to protect us from the large and insensitive forces of capitalism to which we are vulnerable as small individuals. Furman apparently leans more in the direction of relying on government to determine how money should be spent. Those in favor of UBI put more of their trust in individuals. Both parties seem to me to lie not too far from each other on the spectrum, just on opposite sides of center. Then there are those who are far more extreme in either direction.

I certainly can’t blame Furman for his inclinations. We’re talking about his legacy, after all, and the liberal government has arguably managed to affect measurable, positive change, raising many out of poverty who would be there without any bureaucratic aid. It will take great strength of character for our country and our civil servants to see where we need something drastically new and better than our tried methods, and, as Andy Stern did when he stepped away from the SEIU labor union, to bravely and humbly take that lateral step away from our legacies. We must abandon the hope that a benevolent bureaucracy will save us from our ills and instead invest in deputizing our people to enhance their own well-being and create more opportunities for themselves. Our social safety net has served to arrest our fall in many ways, and so it has been beneficial, but people are falling through the holes of that net, and some people have missed it entirely. It’s time to retire the net and replace it with a floor. As a people, we can stand on a floor. We can walk on a floor. We can build upon a floor. Have you ever tried building on a net?

UBI is about putting the money in the hands of the citizens to choose for themselves how to spend it best. It’s about removing the middle-man, the father figure, and the teacher, instead trusting individuals and communities to step up to the plate and invest in themselves in the wisest ways they can. Basic income is, quite simply, power to the people boiled down to its most simple essence: cash. And cash is nothing more than our expression of security.

If we can drive the conversation beyond semantics and distractions to these very fundamental principles, and if we can carry out this discussion civilly and with respect for all political leanings and backgrounds, I believe that implementing a universal basic income will emerge as an irrefutably sensible solution moving forward, passed by wide, nonpartisan popular support. What I encountered most in our interview with Mr. Furman was agreement, and we have had much the same experience with every American we engage in this discussion, be they liberal, conservative, libertarian, progressive, or other. Almost everyone, pro or anti, Furman included, expresses great interest in seeing the results of the ongoing basic income trials going on all over the world. This gives me great hope.

 

(Note: Speaking of basic income trials, we’re doing one of our own for our documentary BOOTSTRAPS. Our aim is to share with the public the human stories of real Americans from all walks of life receiving a basic income for two years. If you count yourself among the many who are either supporters of UBI or who are unsure about it but would be very interested to see the results, please consider contributing to our crowdfunding campaign. Every dollar will go toward our pilot, meaning into the bank accounts of the subjects of our film. Our production budget will be raised and administered separately. If you’re interested in being involved with or helping the production, you can contribute to the production fund or write to us at bootstrapsfilm@gmail.com.)

 

Image from iq2 UBI debate website.

Charles Eisenstein: basic income as “technology of reunion”

Charles Eisenstein: basic income as “technology of reunion”

Charles Eisenstein is a degrowth activist, speaker and author of several books including “Sacred Economics,” and “The Ascent of Humanity” (some of which are available online for free), as well as a long time proponent of “alternative narratives,” political and economic ideas that challenge our current system. His work combines an interest in ecology with biology, earth healing, and the psyche. His podcast “A New and Ancient Story” airs every few weeks.

In a recent article on his personal website, Eisenstein asks, what is technology? “A fix,” Eisenstein suggests, maintaining that technology has become an addiction for our society, incapable of solving the problems we face today. “The entire scientific-industrial system has created” a “mindset of quantification, engineering, and control.” Eisenstein suggests that instead of pursuing the traditional “technology of separation” we must begin to pursue the “technology of reunion:” an expanded definition of technology. We must transcend the “story of separation” and enter instead into “the story of interbeing,” where “humans are not separate from nature,” and where “what we do to the world, we do to ourselves.”

Included in his examples of technological reunion are regenerative agriculture, homoeopathy, as well as the truth and reconciliation process. Alongside these, he places a “universal basic income (UBI) and community-based forms of resource sharing.” According to Eisenstein, the Society of Separation is sceptical of UBI, asking, “If basic needs were met, what would compel people to work?” He suggests UBI instead should be thought of as a way to support the impulse to grow and create things for the betterment of society, something Eisenstein believes one must take as given before UBI can be considered. UBI also supports “contributions that are hard to quantify,” such as lovingly raising children, caring for the elderly, or creating art and music.

UBI then fits into Eisenstein’s larger narrative of “the new and ancient Story of Interbeing”. “Some of these technologies will sound outrageous,” admits Eisenstein, who includes alongside UBI “sacred architecture; sound healing; hypnosis and mind/matter techniques; nonviolent communication; compassionate listening; sociocracy, holocracy and other group decision-making methods.” They may be difficult to take seriously because, on Eisenstein’s view, they “come from outside the boundaries of what we as a society have agreed to be real.”

For Eisenstein, UBI is a part of a new conception of technology, one of restoration rather than separation.

 

Article: Charles Eisenstein, “Institutes for Technologies of Reunion.” charleseisenstein.net, April 5 2017.

Credit Picture CC Taco Ekkel

Unconditional minimum income as primary income

Unconditional minimum income as primary income

By: Andrea Fumagalli

Introduction: the minimum income

In Italy, the debate surrounding basic income has been ongoing for almost 20 years. It began, in fact, with the August 1997 publication online (on the site ecn.org) of my pamphlet entitled “Ten theses on citizenship income”. The pamphlet saw successful underground circulation, and was re-edited into the book “Tute Bianche[1]. The pamphlet presents a survey of the Italian debate around the introduction of a basic income, a proposal that had begun to circulate in the neo-workerist environments of the previous 2 years[2].

Twenty years later, it should be acknowledged that the definition of “citizenship income” has created more negative effects than positive: at that time, although starting to increase, the phenomenon of migration had not yet assumed today’s proportions. The term “citizenship” was used without considering the concept of “citizenship” in a way that was not terribly ambiguous. In fact, it could then be used as part of an ethical and philosophical framework for designating that every human being is born already a “world citizen”, regardless of nationality. But increasingly today, the concept of citizenship has to do with the legal-national sphere and then with a grid of limited rights ius soli, and is not extended to those who were born outside a nation’s borders. From this perspective, the idea of ​​a “citizen’s income” can only be misunderstood as a proposal limited to specific nationalities, in contradiction with what is our idea of a ​​”right to income”. The term “basic income” appears therefore more appropriate and inclusive.

There are now many examples of proposed basic income legislation, in Italy and abroad; policy initiatives and declarations in favor of the introduction of some form of income support independent of employment status.

And just as numerous, and well differentiated, are the various interpretations of such a measure. In the cultural political debate promoted by Bin-Italy[3], which for years has promoted a cultural and socio-political campaign aimed at introducing a guaranteed minimum income (basic income), it is necessary to define certain parameters, to reduce the interpretive confusion that has now reached a critical level that makes unclear what actually a “citizen’s income”, “minimum income” or “a dignity income” are (to use the most common names).

To actually talk about “basic minimum income” (we use this term in a broad sense and provisionally), we believe that at least 5 criteria have to be met:

  1. Individuality: the minimum income must be paid at the individual level and not at the level of the family. Following this, there can then be a discussion as to whether children under 18 years of age will have the right or not.
  2. Residence: the minimum wage must be paid to all people who, residing in a given territory, live, rejoice, suffer and participate in production and social cooperation regardless of their marital status, gender, ethnicity, religious belief, etc.
  3. Maximum extension of unconditionality: the minimum income must be provided by minimizing any form of compensation and/or obligation and be as free an individual choice as possible.
  4. Access: the minimum income is paid in its initial phase of experimentation to all who have an income below a certain threshold. This threshold may, however, be greater than the relative poverty line and converge toward the median level of the personal distribution of existing income. Moreover, this level of income must be expressed in relative terms, not absolute, so that increasing the minimum threshold (as a result of the initial introduction of the measure) the range of beneficiaries will increase continuously until it hasrisen to graded levels of universality.
  5. Funding and transparency: the modalities of financing the minimum income must always be set out on the basis of economic viability studies, detailing where resources are obtained based on an estimate of cost when necessary. These resources have to fall on general taxation and not on other assets of origin (such as, for example, social security contributions, sale of public assets, privatization proceeds, etc.).

The criteria 1, 2, 5 should not be amendable, while criteria 3 and 4, are expressed in relative terms, may be subject to additional definitions depending on the context, but within the principle directives we have just outlined.

When basic income is the primary income it is therefore unconditional

That basic income is good and necessary, is a claim inspired by the composition of labor and the modalities of accumulation and exploitation which are today dominate.

In this regard, it is necessary to propose a cultural leap before political steps are taken, and to affirm that Basic Income is a primary distribution variable: the basic income must intervene, in fact, directly in the income distribution of productive factors: such as salary, which remunerates certified labor time as such, or profit, that rewards the business entity or rent, which derives from a property right. Being a primary distribution variable means that it is not a re-distributive variable:  it directly occurs at the level of the balance of power and social relations within a certain process of accumulation. Despite this, a redistribution of income, which occurs at a later stage, is the outcome of a second level of indirect distribution, an extra market level, thanks to appropriate discretionary economic policies.

If a basic income is remuneration, the question that naturally follows is what it is that it pays. To answer, it is necessary first to analyze what in contemporary capitalism the main sources of exploitation/valorization are. More and more studies and case studies confirm that today life itself, in every daily event, is the productive factor par excellence.[4] If we take into account the many acts of daily life that characterize our existence, they can be categorized into four types: labor, work, leisure, entertainment. More and more today no only labor is to be the basis of added value but also the time spent in creation (opus/work), the otium/leisure time, and entertainment time: all are included in a growing and continuous enhancement mechanism. The classic dichotomy of the Fordist paradigm between labor and non-labor time, between production and consumption, between production and reproduction are now partially obsolete. It is the result of a historic process of structural changes in manufacturing processes and labor organization, which marked the transition from a material Fordist capitalism to a bio-cognitive and financialized capitalism.

Today, wealth production derives, at the same time, from absolute surplus value and relative surplus value extraction, where for absolute surplus value there is intended a sort of primitive accumulation, in capitalist organization based on capital employment and on private property. The result is the change of the relationship between productive and unproductive labor. What in the material Fordist capitalism was considered unproductive (i.e. no production of surplus value and therefore not remunerable), has now become productive, while the remuneration remained anchored to that of Fordist era (the crisis of salarization, for example). As a result, we are facing new kinds of valorization such as “dispossesion” (Harvey[5]) and “extraction”, to which no remuneration is applied, according to the dominant rules (legal, industrial relations, uses and so on).

It is no coincidence that unpaid labor is sharply increasing, as it is from those sectors that more has been invested by the transformation of enhancement methods and the adoption of the new linguistic-communicative technological paradigms (new cognitve-relational activities).

Against this background, one proposal could be advanced to counter this phenomenon of unpaid labor (i.e., basically “slavery” with another name, even though for most it is not perceived as such) is to proceed with its salarization. But, we might ask: is this possible? If the answer is yes, no longer necessary is a basic income.

The vagueness of labor time

This question opens a second theoretical problem –  political and, at the same time, methodological. When technological and organizational transformations favor the spread of increasingly intangible productions with a high degree of non-measurability, when value is created by a whole range of life activities, from learning processes, to social reproduction[6] and networks of relationships, there arises the problem of “measure.”

The theme of measure is linked to the calculation/quantification of labor productivity. Unlike in the past, where this calculation was possible because employee labor activity could be measured in hours and by an equally measurable amount of production on an individual basis, productivity today has changed shape: it depends on the increasing use of new forms of scale economies: learning and network economies). These are scale economies no longer static but dynamic, because it is the flow (continuously) of time that allows for growth and learning of social skills as well as social reproduction and thus increased productivity, whose effects can be seen no more on individual basis but on the social one. Both learning and networking, in fact, need a social context and social cooperation. Productivity in bio-cognitive capitalism is therefore primarily social productivity or, with reference to the role of knowledge, general intellect.

Learning economies are based on the generation and dissemination of knowledge. Knowledge is not a scarce resource, such as material goods, but abundant: the more you swap, the more it spreads, the more it grows, a highly productive cumulative mechanism: cumulativeness requires relationships and social networks. Learning and networking are two sides of the same coin: if knowledge is not spread through relationships, individual processes are not economically productive. Only if you develop social cooperation and general intellect do you become productive.

We’re not talking about the traditional sense of the term co-operation, that is, “join forces” but co-operation, namely the interaction of individual operations that only achieve synergy in the common processes of accumulation and thus of surplus value creation. These relational activities often hide forms of hierarchy and exploitation, whose value is difficult to measure, not only on individual bases but collective ones, too. If the traditional factory productivity was based on precise technical mechanisms that allow you to measure individual productivity in the labor places today, the productivity of social cooperation cannot be measured in terms of individual productivity.

Not just individual productivity but also the same product of social cooperation is not measurable. When you are producing symbols, languages, ideas, forms of communication, social control, what kind of measurement we can take? Every relationship between output value, its production time (measured in hours) and its remuneration (measured in wages) becomes almost impossible or very difficult and subjective.

The crisis of the labor theory of value derives from the fact that not only the individual contribution today is not measurable but also the output tends to escape a unit of measurement, the more the more the production tends to become immaterial. And this takes place in a context in which the measure of value is no longer constrained by a scarcity factor. As was pointed out earlier, learning (knowledge) and network (space) are as abundant, and theoretically unlimited (especially if we consider the virtual space), as human nature. A theory of value based on the principle of scarcity, such as the one implicit in the theory of free market founded on the law of supply and demand, today has no longer any economic and social relevance. It is only artificially perpetuated in market dynamics where are continuously defined by power relationships. Paradoxically, the only theory of value that appears adequate to contemporary bio-cognitive capitalism, the labor theory of value, is not able to provide any measure.

How measure social cooperation and general intellect?

One possible aspect to consider has to do with the sphere of financialization: the pervasive and central role of financial markets, such as investment financing tools, privatization of social welfare and the partial compensation of knowledge labor, has affected not only the sphere of realization but also that of production. In capital gains, the speculative activity partially derives from the value produced by the cognitive-relational living labor. It is in financial markets that we can roughly see the implementation of the process of expropriation of social cooperation and of general intellect.

This process is not immediate and direct. It is often handled by the dominant bio-power management and the hierarchical relationships that continually redefine the property structure and market structure.

From this point of view, basic income, as a primary income, becomes even more a tool of direct re-appropriation of the wealth that is generated by the common life time put to labor.

The inadequacy of wages: body and mind

The order of discourse leads us to say that the traditional salary structure is no longer adequate, it does not fully capture the transformations in the valorization process. The classic wage structure can still be useful in those parts of the overall production cycle in which there is a measure of the value of labor in terms of time. But it cannot be generalized. From a theoretical point of view, this issue leads to the need to review, rethink and redefine the Marxian labor theory of value.

The inadequacy of the wage form as remuneration for all the productive aspects of life, leads to say that we need another way of remuneration (in addition to the wage forms where these are measurable). From this point of view, a basic income is something structurally different from a salary (though potentially, in the future, convergent): it cannot simply be understood as an extension of the wage form, because it is necessary to take into account the quantitative and qualitative change that new technologies have generated.

In particular, I’d like to stress the relationship between human and machine.

In the sixties, the relationship between human beings (with his body, his nerves, his muscles, his brain, his heart, his eros) and the machine was a relationship between separate domains: on the one hand, the human being, living labor, on the other hand, the machine, dead labor. The relationship between life and death was clear, physically traceable. From the point of view of human inner, the machine was something external and tangible, separate from himself.

Since the nineties to the present, such a separation is no longer so clear. The machine loses some of its materiality: the old Tayloristic machine becomes increasingly linguistic and relational. In presence of linguistic-communication technologies (ICT), only the support is material (hardware) but the core depends more and more on cognitive-relational human faculties processes. The use of language as the main tool of the operation changes the relationship of interdependence between human and machine typical of Taylorist technologies.

What kind of direction does this hybrid between man and machine take? And is it ‘the machine that is humanized or rather the human becoming mechanical?’ Are we witnessing the becoming human of the machine, or rather the becoming machine of humans? That’s the challenge of bio-robotics.

Consider the web 2.0 and the recent spread of social media. “The profit of advertising agencies, just like the profit of all firms web 2.0, [is] almost entirely depend on the ability to develop [and] control technologies.” Social control is then presented as the only way to innovate, develop in the future. But what is checked, exactly, today? Our identities and how they change. “The profiling algorithms of digital technologies feed on human biodiversity that it is itself channeled and integrated “in a Panopticon space, completely transparent, where we are called to act publicly.” See Google Pagerank, for instance.

Control of the body-mind becomes today (in agreement with the unpaid labor) the new enhancement border. Even if such activities could be salarized or simply paid otherwise (which is not the case), our freedom of choice would be conditioned.

An unconditional basic income is also a tool not only to recognize that our life is an active part (though often not aware) of contemporary exploitation but also able to exercise the right of choice, that is towards an individual and social self-determination: the right to choose our destiny as far as social participation is concerned, and also the right to refuse bad and indecent labor conditions. And this cannot be allowed, otherwise there is the risk of breaking the fragile balance of social control and supine conditions of subordination. From this point of view an unconditional income is subversive and that is the political struggle.

Andrea Fumagalli

(Università di Pavia – BIN Italia)

Andrea Fumagalli note for the conference: “Future of Work” Zurich 4 May 2016

Notes:

[1] A. Fumagalli, M. Lazzarato (eds), Tute Bianche, Derive-Approdi, Roma, 1999

[2] M. Bascetta, G. Bronzini (eds), La democrazia del reddito universale, Manifestolibri, 1997. Il tema di un reddito sganciato dal lavoro, etichettato con il termine salario sociale era già stato patrimonio del dibattito degli anni Settanta a parte dalla formulazione del rifiuto del lavoro (salariato).

[3] See www.bin-italy.org

[4] A. Fumagalli, C. Morini, “Life put to work: towards a theory of life-value”, in Ephemera, vol. 10, 2011, p. 234-252

[5] D. Harvey, “The new imperialism. The accumulation by dispossession”, in Socialist Register, 2004

[6] C. Morini, “Riproduzione sociale” in C. Morini, P. Vignola (eds), Piccola Enciclopedia Precaria, Milano X, Milano, 2015

 

Reviewed by Cameron McLeod

PORTUGAL: NGO network organizes event focused on basic income

PORTUGAL: NGO network organizes event focused on basic income

Event room at Coolabora. Credit to: Graça Rojão.

 

On the 25th of March 2017, a meeting of the Fórum Cidadania & Território (link) took place in Covilhã, a mountain city in Serra da Estrela, Portugal. This regular gathering of individuals and institutions was at Coolabora, a local non-governmental organization (NGO), and apart from particular issues related to citizenship and territory, it was also dedicated to presenting and discussing basic income.

 

Fórum Cidadania & Território is a formal network of NGO’s and individuals concerned with social issues, development and non-discrimination in Portugal. Hence it represents a larger universe of activity than the strict number of people attending these meetings allows for. In this 14th meeting, organized and hosted by Coolabora, activists promoting basic income in Portugal were invited, in this case André Barata, André Coelho and Pedro Ferrão.

 

André Barata presented basic income as a natural outgrowth of social democracy, nowadays very much torn apart and distorted. According to him, basic income is justified not so much because automation in upon us, but mainly as a right of citizenship. Countless generations of human beings have created everything upon which we live today, and so a basic income is a way for every person to get a fair share of that heritage. André Coelho exhibited a few slides to explain how a basic income could be financed in Portugal, referring to a study offered by Miguel Horta. He also reviewed what he considers to be the advantages of basic income, over our current social welfare systems. Paulo Ferrão spoke of the next BIEN Congress, taking place in Lisbon, and called for participation in the basic income week taking place while the Congress is ongoing (25th through 27th of September, 2017).

 

After these points, the debate was opened to the audience, who took the opportunity to pose questions and discuss the traditional arguments against basic income (e.g.: disincentive to work, difficulty in paying for a basic income).

The ‘people’s dividend’: A universal income proposal with real numbers

The ‘people’s dividend’: A universal income proposal with real numbers

Written by: Thomas Clarkson

This opinion solely represents the view of the author and is not necessarily the view of Basic Income News or BIEN. BI News does not endorse any particular petition or policy.

A Problem

One of the difficulties in talking about universal income is that the arguments lack punch because we discuss them in the abstract. The “People’s Dividend” (PD) petition on Change.org tries to correct that problem by asking people to sign a petition and call Congress to take action. The PD petition is different because it uses real numbers:

  • $27 trillion, the personal net worth of the one percent wealthiest (PNW1). Naturally, high net worth individuals have very different needs to low-income individuals which is why insurers like Jeff Bernard might be better equipped to assist them when it comes to insurance.
  • $1.5 trillion per year, the annual growth of the personal net worth of that same one percent
  • $4,500 per person, if the $1.5 trillion was re-distributed to all 333 million people in the U.S.

The PD petition proposes that the IRS annually harvest the growth of the wealth of the one percent and distribute it every year to every adult and child in the U.S. without conditions. It also urges people to take two specific actions to make that happen: 1) sign the petition and 2) call Congress.

Please Sign the Petition

If you read the petition first, or watch the video that introduces it, you will have a sufficient background for this article. Here is a link for the People’s Dividend Petition. Feel free to sign the petition while you are there.

Fun with Numbers

Before we go into the details of the proposal, it may be enlightening to compare some of the numbers given above to other things.

$27 trillion (PNW1) is:

  • about 686 percent of the Federal Budget ($3.9 trillion)
  • about 136 percent of the federal debt ($19.8 trillion)
  • about 143 percent of GDP ($18.9 trillion)
  • $81,000 per person in the U.S.

$1.5 trillion (the annual growth of PNW1) is:

  • 38 percent of the Federal Budget ($3.9 trillion)
  • 256 percent of the U.S. Defense budget ($585 billion)
  • 253 percent of the annual Federal deficit ($592 billion)
  • $4,500 per person in the U.S.

$4,500 per person is:

  • one-third of the poverty level for 1 person, which is $11,880
  • $18,000 or three-fourths of the poverty level for a family of 4 persons, which is $24,300
  • one-seventh of the median wage for workers in the U.S.
  • $450 million of added income for the population of Flint, MI, a city of 100,000 people
  • $3 billion of added income for the population of Washington, DC, a city of 675,000 people
  • $36 million of added income to the 8,000 homeless people in Washington, D.C., which is equal to one-third of Washington, D.C.’s 2017 affordable housing budget of $100 million
Are These Numbers Reliable?

The Forbes list of U.S. billionaires, as of March 21, 2017, identified 565 U.S. billionaires with a combined net worth of $2.8 trillion. This contradicts the established fact that “the personal net worth of the one percent wealthiest (PNW1) is actually $27 trillion. A lot of what is written in the popular press about wealth and income grossly understates PNW1. Fortunately, the World Wealth and Income database (located here) is pulling back the covers on this issue. WID.world has authoritative statistics on wealth and income going back 100 years. That is where the data that supports the People’s Dividend came from. Online access to the WID.world database has been available since 2011. However, economists have been laboring on it for thirty years or more and they deserve great credit for their results. This resource makes it possible for a non-economist like me to grasp wealth inequality trends.

With WID.world data, we can avoid erroneously limiting the wealthiest one percent of U.S. citizens to those found on the Forbes billionaires list. For example, an extrapolation of WID.world data from 2013 to 2017, indicates that the one percent includes all households with over $5 million in net worth. There are about 1,670,000 such households. I estimate that their total wealth in 2017 is $27 trillion, with an annual increase of $1.5 trillion projected. The important result that follows from getting the numbers right is that the size of the People’s Dividend payment gets large enough for people to notice. $4,500 per person is significant. That is the result when you divide the growth of $1.5 trillion by the entire U.S. population. The proposal takes data seriously and the petition includes a link, also given here, to all of my calculations and sources here.

Making It Real

Because the People’s Dividend idea is formulated as an actionable petition with known dollar results for individuals, it makes the numbers behind the universal income/wealth inequality discussion more real. For example, a person knows that their payment would be $4,500, with 99 percent paying no wealth tax. They also know whether their household net worth is above $5 million and, therefore, they know if they are in the 99%.

It is also immediately apparent to many that $27 trillion is simply too much money for one percent of the population to have when 50 percent of the population has so little. For those less easily convinced that that is too much inequity, consider the fact that the one percent’s share of total U.S. wealth has grown from 25 percent in 1982 to 40 percent in 2017. If the one percent’s share keeps growing one point every 2.3 years, then in 23 years it will grow 10 more points to 50 percent of total U.S. wealth. By 2040, the one percent would have as much wealth, 50 percent, as everyone else in the U.S. put together. I think, at that amount, almost everyone would agree that would be much too much.

The purpose of asking people to sign the petition and contact their one Congressional Representative and their two Senators is to encourage them to think about this data, and, in the process, have it become more real for them.

High Points of the People’s Dividend

The $4,500 PD Payment

  1. The $4,500 per person goes to everyone in the U.S., but only households with PNW greater than $5 million pay the tax. A household of 2 people worth $5.1 million would pay $7,800 and receive $9,000. This means that slightly more than 99 percent of the people would be better off financially. This should make it easier to get a majority of voters in favor of PD.
  2. The PD goes on year after year.
  3. The $4,500 is tax-free, so a dollar of the People’s Dividend is worth more to people who pay income taxes than a dollar of ordinary income.
  4. $4,500 is equal to about one-third of the poverty level for 1 person, which is $11,880. However, for a family of 4, $18,000 in PD payments is about three-quarters of the poverty level for a family of 4 persons, which is $24,300. Therefore, it would be a significant poverty fighter.
  5. The PD potentially adds a big boost to local economies. In Washington, DC, for example, a city of 675,000, the total PD payments to the population would equal $3 billion per year. This is equal to about 24 percent of the city’s 2017 budget of $13.8 billion.
  6. The PD is paid to everyone, including the one percent. Therefore, no apparatus for measuring need is needed, and virtually all the $1.5 trillion collected can go to the people.
  7. The PD would be paid out monthly like a social security check to provide a steady flow of income year around.
  8. The PD amount would vary up or down, depending on how fast the PNW1 is growing or decreasing, as it might if stock markets decline. Therefore, the PD amount is not guaranteed to be the same from year to year. This feature helps avoid deficit spending because the PD is always equal to the amount of wealth tax collected. To smooth the change in the PD amounts from year to year a moving average of collections might be used.

Alaska’s permanent fund dividend in 2016 was $1,022 per person. The PD would be more than four times that. See here.

The Wealth Tax

  1. The wealth tax is calculated so that it is equal to the year to year growth in the PNW1, estimated to be $1.5 trillion. Therefore, it represents the increase in PNW1 after the one percent has spent all they want to and paid all their taxes.
  2. The intention is to keep the wealth tax equal to the growth so that the amount of wealth does not decrease and kill the goose (PNW1) that lays the golden egg (PD).
  3. A good part of PNW1 is composed of stocks and bonds whose value can decrease in a market slump. If that happens, then the wealth tax rate would be reduced for a few years, but not eliminated, in order to allow the wealth to recover. You can see from the green and orange chart in the video that the 2008 recession caused everyone’s PNW to decrease. However, by 2013, everyone except the 50 percent least wealthy had recovered.
  4. The wealth tax applies only to every dollar over the household wealth threshold necessary to be part of the one percent. This is $5 million in 2017. A household with PNW of $5,000,001 would pay 7.8 cents in wealth tax. A household with PNW of $6,000,000 would pay $78,000 tax on the $1,000,000 of wealth over and above $5,000,000.
  5. The $5 million threshold amounts to about $500 billion leaving only $1 trillion to tax. The $1 trillion is taxed at 7.8 percent but the overall tax is 5.5 percent of PNW1. PNW1 grows on average 5.5 percent a year so the tax is equal to the growth.
The Amount of PNW1

 

  1. It is better to tax wealth than income because only “realized” income counts for income taxes, but increase in asset values results in increased wealth tax revenues whether the gain is “realized” through a sale or not.
  2. Capital gains are taxed at a lower rate when it comes to income taxes. Consequently, a lot of big earners take their compensation in the form of shares of stock. In this way, they reduce their income taxes, but a wealth tax would neutralize this tax avoidance strategy.
  3. The PNW1 amount is a comprehensive measure of the wealth inequality and considers: the effects of all other tax laws; economic forces, such as automation and globalization that reduce the share of profits going to labor; changes in government expenditures for health care and other social programs; right to work laws that weaken labor’s position; and all of the other factors that increase or reduce the concentration of wealth in the one percent. As such, it is an easy litmus test for inequality and a measure we should all watch carefully.
  4. Because the WID.world data only went until 2013, I estimated the 2017 amounts using the historical compounded growth rate of 5.5 percent.
  5. But it should not be necessary to estimate wealth amounts. Therefore, an important feature of the PD petition is that it would direct the U.S. Treasury to collect wealth data promptly and directly from banks, brokerage services and other wealth depositories, so that the public could see the PNW1 amount and other wealth distribution amounts shortly after the end of the calendar year.
  6. The petition requests Congress to appropriate extra money to the Treasury to create a wealth reporting system and a reliable means to track down wealth hidden in various tax havens.
  7. Not mentioned in the petition, but a necessary addition, would be for Congress to provide funds to Treasury to negotiate tax treaties with other countries to prevent other countries from giving our one percent a better tax deal than the U.S. This is necessary to prevent all of our “one percenters” from fleeing to other countries to avoid the wealth tax.
  8. By taxing personal wealth, the PD proposal avoids interfering in the taxation of corporations. If they become more profitable, then the shares owned by the one percent increase in value and the wealth tax harvests more.
Obstacles

There are several possible obstacles that might undermine a campaign for getting this petition signed. First, the ideas of universal income and the magnitude of wealth inequality are not well-known by the general public. Second, it might seem too “pie in the sky”, at least initially. Third, many might buy into the common belief that any “giveaway” will ruin the moral fiber of the country and encourage laziness. I am convinced, however, that with enough support, especially from individuals widely admired and trusted such as the Pope, Oprah or Bono, momentum could be achieved. Anyone reading this article with good ideas for getting people on board, please contact me at toclarkson@gmail.com.

Please Sign the Petition

Meanwhile, be sure to sign the petition, if you agree with it, and get one or two others to do the same – People’s Dividend Petition. Once people realize that they have skin in this game and that change is possible we may see some of these proposals become a reality.