When we talk of economics, we often do it by means of labels and mantras. Discussing economic subjects in this way means that we do not fully discuss them; we just use words and phrases that suggest preconceived notions. I think this is because economics is predominantly political, and “political” is another way of saying “snake oil sales.”
One mantra that I often hear is people’s invocation of a Robin Hood morality, the morality of robbing Peter to pay Paul: Robin Hood cared for the poor downtrodden (Paul) with the wealth he stole from the fat cats (Peter). What is ignored about this fairy tale is that Peter is the lord of the land who uses his governmental authority to confiscate the property of Paul, the peasants. Robin is a hero because he fights the totalitarian government of Peter to return confiscated wealth to oppressed taxpayers.
What got me thinking about the labels that political commentators use in discussing economics was Hillary Clinton’s assertion that Donald Trump’s plan to cut taxes in order to revive the economy was just “Trumped up trickle-down.” “Trickle-down” is the label often used by the political enemies of leaving wealth in the hands of CEOs and others of corporate administrative rank. The “trickle-down” label comes from the idea that these people spend the wealth hiring workers to construct whatever their companies’ products may be. Thus, wealth “trickles down” from the wealthy administrators to the needy workers.
Robin Hood is a hero because he fights the totalitarian government to return confiscated wealth to oppressed taxpayers.
But what is the government’s economic system of high taxes and “wealth redistribution”? In its intention, the wealth redistribution system is also trickle-down. In this system, government takes the place of corporate administration. It accumulates wealth — by taxation. This wealth is then supposed to trickle down to the subjects of the government, by means of redistribution programs. So, why is trickle-down bad when wealth trickles down from company administration, but good when it trickles down from government?
The feudal system that I mentioned when talking about Robin Hood was actually a wealth redistribution system. But in such systems, does wealth really trickle down? “Trickle-down” is appropriate to the sales pitch used by politicians when they claim that they intend to do such things as pay for infrastructure, education, and retirement. However, the wealth redistribution system is, in fact, trickle-out. “Trickle-out” means that the government takes wealth from its subjects and distributes it to its preferred lobbyists. Think military contractors, Elon Musk, and Planned Parenthood. Those are a few examples. Does the wealth ever get back to the subjects? Well, some does, but the amount that the subjects get is inversely proportional to the number of lobbyists who get some of the wealth before it makes its way back.
Politicians claim the place of God: they sell themselves as all-powerful beings that you need to take care of you.
The lobbyists and their clients reward the government by giving back some of the loot they received, prompting politicians to increase their take by selling more and more “economic stimuli” to the public, as if they were actually providing some kind of free food.
In the book of Exodus, God gives the children of Israel a miraculous food called manna, which is meant to sustain them on their journey out of servitude to the king of Egypt. In the modern form of this story, politicians claim the place of God: they sell themselves as all-powerful beings that you need to take care of you. They prefer this story about themselves to the reality of “trickle-down,” which is how we truly get our bread from heaven. In every light rain, water trickles down from above; this water is the food for plants, and thus the origin of our daily bread. And I think this is why politicians hate trickle-down economics: our food comes from sources beyond their control. This kind of economics dethrones them from their delusion of almighty power; and it exempts us — if we reflect on it — from our dependency on them.
