There is a big discovery to be made, and this lies in an epochal change— the rediscovery of Economic Rent. Surely, after all, it is civilisations
that fail to evolve by not correcting their mistakes that die. — Bryan Kavanagh, Land Valuer (Ret.) Australian Tax Office.
There are 36 billion acres of land on the earth and only [7 billion] people
to fill those acres, more than half of which are arable or habitable or both. — Kevin Cahill, Who Owns the World (2007)
Throughout the world what remains of the vast public spaces are now only the stuff of legends: Robin Hood’s forest, the Great Plains of the Amerindians, the steppes of the nomadic tribes, and so forth. Rousseau said that the first person who wanted a piece of nature as his or her own exclusive possession and transformed it into the transcendent form of private property was the one who invented evil. Good, on the contrary, is what is common.
– Antonio Negri
"land and raw natural resources are not the fruits of labor, but a common heritage to be accessed on terms that are equal under the law for everyone."
– Dan Sullivan
The Global Commonsincludes the value of land and minerals, atmosphere, oceans, biodiversity, energy, culture, money systems, scientific knowledge, internet, etc. Economic Rent represents the wealth that comes from private access to or control of any of these resources. Collection and distribution of Economic Rent via Land Value Tax aka "Single Tax" is the administrative method recommended by Classical Political Economists.
"Once you've gained an understanding of basic Land Value Tax theory, you realize the mistake most people make in thinking a 'Single Tax' will hurt businesses, when it will do the opposite. It can eliminate the causes of financial insecurity on all fronts as easily as it can remove the causes of corruption. ... Hayek failed to see that the so-called real estate 'market' isn’t a real market until its land rent is captured for public purposes. With Hayek’s principles in full force, absent the collection of land rent, we’d still have property bubbles (and recessions when they burst)." — Bryan Kavanagh
What are The Commons?
The Tragedy of the Commons In 1968, Garrett Hardin wrote his famous article on the enclosure of the commons. Garrett Hardin himself later revised his own view, noting that what he described was actually the Tragedy of the Unmanaged Commons.
An interesting note about Garrett Hardin's 'Tragedy of the Commons' is that later he exchanged views with Robert V. Andelson, a philosophy professor at Auburn University. As a result of that exchange, Hardin agreed that the policy solution to the abuse of the commons is that offered by Henry George: the full taxation of the potential annual rental value of land and land-like assets (i.e., those with an inelastic supply and do not respond to the price mechanism in the way people do or capital goods do).— Edward Dodson
2009 The Tragedy of the Commons debunked Elinor Ostrom, 2009 winner of Nobel Memorial Prize in Economic Sciences:
"for her analysis of economic governance, especially the commons"
NOTE: To learn what happened to the REAL Nobel Prize, read the Hazel Henderson report
Professor Elinor Ostrom Challenged the Conventional Wisdom
As a political scientist Elinor Ostrom's research methods differed from how most economists work. Usually they start with a hypothesis, an assumption of reality, which is then put to the test. Elinor Ostrom started with an actual reality instead. She gathered information through field studies and then analyzed this material. In her book 'Governing the Commons' from 1990, she demonstrated how common property can be successfully managed by user associations and that economic analysis can shed light on most forms of social organization. Her research had great impact amongst political scientists and economists.Elinor Ostrom - Facts Nobel Media AB 2014. Web. 16 Aug 2014.
Tragedy of the Commons R.I.P.
The biggest roadblock standing in the way of many people’s recognition of the importance of the commons
came tumbling down when Indiana University professor Elinor Ostrom won the 2009 Nobel Prize for economics.
Over many decades, Professor Ostrom has documented communities around the world that share common resources equitably and sustainably over the long term – debunking the myth that privatising natural resources is the only route to halting environmental degradation. >>> more
The fact is that land monopoly engenders artificial overpopulation, whereas overpopulation exacerbates the ills of land monopoly. The population problem and the land problem are both serious and real; neither should be used as an excuse to avoid recognition of the other. ... Malthusianism was the great red herring that diverted attention from the most fundamental cause of poverty. ... The movement to abolish slavery was once considered an assault on vested rights; and efforts to collect for society a greater share of the site-values it creates, are today considered, in all too many quarters, an assault on individual freedom. Self-interest and prejudice must not be permitted to place at risk the condition and perhaps even the very survival of the essential joint-heritage of the human race." — Robert V. Andelson, 1989
When the land rent is distributed equally among the people, and when there is no legal restriction or imposed cost on peaceful and honest enterprise, nor on the consumption of goods, then a basic income from rent, plus the easy ability to become self-employed, prevents firm owners from exploiting workers, and prevents landlords from becoming housing tyrants. The case for landlord and company tyranny by billionaires collapses when closely examined. But the critics cannot do such analysis, as they keep confusing capitalism as a free market with capitalism as today’s mixed economies. And when they do use the term “free,” they don’t delve into the natural-law ethic that gives freedom and liberty their meaning. The welfare-statist critique of markets is a failure to think things through.
— Fred Foldvary, Professor of Economics
John Locke's chapter "On Property," from his Second Treatise on Government, asserted that any person has a right to exclusive possession of land, "provided that there is enough, and as good, left to others." This is but another way of saying that the common right to hold land is limited only by the equal rights of others. As long as this proviso is met, the landholder has no reciprocal obligation to the community or its members, because his holding land has not prevented others from exercising their rights to do likewise.
Locke also noted that economies relying on private possession of land are vastly more productive than nomadic economies, and that it is in the public interest to grant possession within the limits of his proviso.
Locke further noted that his proviso referred to there being land as good as the unimproved value of the land already taken up:
He that had as good left for his improvement, as was already taken up, needed not complain, ought not to meddle with what was already improved by another's labour: if he did, it is plain he desired the benefit of another's pains, which he had no right to, and not the ground which God had given him in common with others to labour on, and whereof there was as good left, as that already possessed, and more than he knew what to do with, or his industry could reach to. [Sec. 34]
Locke went on to state that, when populations were sparse and the economy was not fully monetized, there was no incentive for people to take up more land than they intended to use, and so there was little violation of the rights of others. However, with the growth of population, good land became scarce, and with the introduction of money, it became profitable for people to take up land they had no intention of using, so that others would pay them to let go of that land. It is at this point that Locke's proviso was violated, and systems of land tenure had to be established by social compact.
Locke did not state what the particulars of social compacts should be, but it would be logical for him to advocate a compact that would be harmonious with his proviso that land should be accessible to others, and with his other proviso, that land should not be appropriated to be held out of use. >>> more
The land of Ireland, the land of every country, belongs to the people of that country. The individuals called landowners have no right, in morality and justice, to anything but the rent, or compensation for its saleable value. With regard to the land itself, the paramount consideration is, by what mode of appropriation and of cultivation it can be made most useful to the collective body of its inhabitants. To the owners of the rent it may be very convenient that the bulk of the inhabitants, despairing of justice in the country where they and their ancestors have lived and suffered, should seek on another continent that property in land which is denied to them at home.>>> more
Malthus was cited as a key influence by both Charles Darwin and Alfred Russel Wallace in developing the theory of natural selection which led to Britain's first foray into colonialism - in Ireland - leading to The Great Irish Famine:
The ultimate "Malthusian catastrophe", when "Between 1845 and 1850, more than a million Irish people starved to death while massive quantaties of food were being exported from their country. A half million were evicted from their homes during the potato blight, and a million and a half emigrated to America, Britain and Australia, often on board rotting, overcrowed 'coffin ships'.—James Mullin, Chairman, Irish Famine Curriculum Committee
No. 1 Happiest Nation On The Planet... Revolution Danish Style Fred Harrison explains how Denmark became No 1 happiest nation.
Excerpt: The Danes are the best housed people on the Continent, enjoying the highest incomes and lowest levels of corruption. … What happened to turn a country that was poor in natural resources into one of the most productive in the world? It's the untold story of a revolution Danish Style. A legacy that helped to foster social solidarity that's unique in Europe.
The world needs to understand that history.
Science explains and understands the world of matter;
philosophy explains and understands the world of spirit.
Economics is the meeting place of these two worlds.
Whilst the immediate concern of economics is policy in the “world of matter”, the key participant in economic life is the human being, whose ultimate purpose of participation is to do with the “world of spirit”. Hence economics meets these two realms, stands at their interface. Its task is to ensure the rule of justice. — Dr John Tippett, A Philosophers Take on Economics (2012)
Excerpt Late Night Live, interview conducted by Philip Adams, January 2012.
ABC-RN (Australian Broadcasting Corporation)
Until 2006/ 2007, there was a feeling that the developed world had worked out their business models, their economic models, their financial models, and they had something to teach India and Bejing. But now there is a deep sense that the models don't work and what is really of concern to these people, in different ways, is the fact that the failures of the developed world will effect them.
For instance, in India, I hear now that the Colonials have basically damaged us in so many different ways - during the Colonial period and now, when we are growing, they manage to do things which essentially damage us.
And in Bejing, there is a fascinating sense of mistrust. Because they [the US] have taken 3.2 trillion dollars of our sweat and hard work, which we've invested in their government bonds, which is now losing value, literally by billions, every minute. And, these people are deliberately doing that to us. That is very, very deep.
And then Christian Lagared comes, on behalf of the IMF, to Bejing to ask us to put money in to save Europe. And the irony of asking a county where the average income is 4k helping a country with an average income of 30k is completely lost on Christian Lagarde, who says they won't accept any conditional aid. Like, give us Taiwan, give us Tibet, and all of these types of things.
And it's an extraordinary shift in that I think that deep sense of distrust is actually now permeating global relationships. I think that is a very significant change, not so much this year, but over the last 2 or 3 years.
My eyes were opened when I first read Henry George. Suddenly I had an economic explanation for why modern man has lost his soul, his sense of ease, wholeness, mystery and profundity. I could understand in concrete terms why the people I met and knew were full of conceit and vanity, of angular superficiality, of debasement and shame, without emotional subtlety in their expression, incapable of objectivity in their thinking, loudly cynical and humourlessly fearful. I could see also why I shared these qualities.
From George I could understand that we had all accepted something radically wrong in our social contract, that in giving up many of our personal liberties in exchange for the greater liberties afforded by society, we had also given up an immensely great freedom, a spiritual freedom. Furthermore, and most amazing to me, we had no idea that we had done it.
What is this spiritual freedom we have lost through economic error? It is the freedom possessed in rudimentary form by the indigenous peoples of the world before their way of life was lost to economic development. It is the freedom of man in harmony with nature and the world soul, the free cultural life of the natural man in rational and reverent exchange with forces he understands or at least knows intimately and respects. As Henry George put it, it is the freedom of a man in full possession of the rights to his labour and to the fruits of that labour.
Henry George (1839–1897)
For the study of political economy you need no special knowledge, no extensive library, no costly laboratory. You do not even need text-books nor teachers, if you will but think for yourselves. All that you need is care in reducing complex phenomena to their elements, in distinguishing the essential from the accidental, and in applying the simple laws of human action with which you are familiar. (Download a free copy of the book Progress and Poverty (1879) in pdf format)
When people devote themselves to benefitting all beings through harmony, they create awareness and develop a better world.
Xun Quang Xunzi 3rd c. BC Heaven has its reasons. Earth has its resources. Man has his political order thus forming with the first two a triad. But he would err if he failed to respect the ground rules of this triad and infringed on the other two."
Voltaire (1694-1778) had his character Candide say, The fruits of the earth are a common heritage of all, to which each man has equal right. Jean-Jacques Rousseau (1712-1778) "he first man who, having fenced off a plot of land, thought of saying, 'This is mine' and found people simple enough to believe him was the real founder of civil society. How many crimes, wars, murders, how many miseries and horrors might the human race had been spared by the one who, upon pulling up the stakes or filling in the ditch, had shouted to his fellow men: 'Beware of listening to this imposter; you are undone if you forget the fruits of the earth belong to all and that the earth belongs to no one.
Jean-Jacques Rousseau, Discourse on Inequality, 1755 (Download a free copy of the book Discourse on Inequality (1755) in pdf format)
Thomas Paine (1737-1809) Men did not make the earth…. It is the value of the improvements only, and not the earth itself, that is individual property…. Every proprietor owes to the community a ground rent for the land which he holds.
Chief Seattle (1780-1866)
This we know: The earth does not belong to man; man belongs to the earth. This we know. All things are connected like the blood which unites one family. All things are connected.
Herbert Spencer (1820-1910)
British philosopher and more famous than Marx at the time, said, Equity does not permit property in land... The world is God's bequest to mankind. All men are joint heirs to it.
Dr Sun Yat-Sen (1866-1925) The land tax as the only means of supporting the government is an infinitely just, reasonable, and equitably-distributed tax, and on it we will found our new system.
General Dwight D. Eisenhower (1890-1969)
ex-US president who in 1950 voted for Henry George to enter into the Hall of Fame, wondered, why the world's resources could not be internationalized, since raw materials represented the world's basic needs, they should belong to and serve everybody.
Jomo Kenyatta(1889-1978), former prime minister of Kenya When the white man came we had the land and they had the Bible. They taught us to pray with our eyes closed and when we opened them, they had the land and we had the Bible."
Duke Ellington (1899-1974) Put it this way: Jazz is a good barometer of freedom… In its beginnings, the United States of America spawned certain ideals of freedom and independence through which, eventually, jazz was evolved, and the music is so free that many people say it is the only unhampered, unhindered expression of complete freedom yet produced in this country.