Why do you assume that a person having a self-interested life goal of maximing wealth is any less noble than a person having a self-interested life goal of creating a transcendent symphony?Before answering, permit me to highlight the points I made in Pay Taxes, Be Happy, because it will help to see where Mr. Pappas is extracting his conclusions that I take the position that "a person having a self-interested life goal of maximing wealth is any less noble than a person having a self-interested life goal of creating a transcendent symphony" and that I object to his treating "making a killing" as his art and composing a symphony as mine. I understand he is speaking in metaphors because neither he nor I think I'm about to write a symphony, now or forevermore, and he and I both know that being a tax professional pretty much kills our chances of "making a killing."
Why can’t “making a killing” be my art and composing a symphony be yours?
In Pay Taxes, Be Happy, I examined the premise by Thomas Kostigen, in The Happiest Taxes on Earth that the reason people in high-tax nations are happier than those in lower-tax nations is less concern about procuring the essential services extensively provided by governments in the former and far less extensively provided by governments in the latter. I suggested that another factor for unhappiness with taxes is the perception, on the part of some, of taxes as nothing more than a reduction in the possibilities of accumulating wealth. I noted that if the extent to which governments provided needs was the determinant with respect to happiness and taxes, then one would expect the deepest unhappiness about taxes to come from those whose basic needs have not been met, but yet the crusade for the elimination of taxes on everything but wages has been led by those already swimming in huge amounts of wealth. I asked a question, namely, "Why are some people content to make enough, or perhaps not quite enough, to meet their basic needs while devoting their lives to a career, occupation, or profession that fulfills them in other ways while others are so intent on 'making a killing' that they never find happiness even as their after-tax incomes skyrocket?" I also asked, "Is it possible to be so addicted to money for its own sake that resistance to taxation, even when that taxation procures benefits, is unavoidably wired into the person's psyche?" Though it should be easy to guess how I would answer the second question from the way I phrased it, I do not know the answer to the first question that I posed. I doubt psychologists and other mental health professionals can give us a definitive response.
Turning now to the questions from Mr. Pappas, I respond to the first by explaining that although we don't know why some people are obsessed with accumulating wealth beyond what is required for life, we do know that the obsessive pursuit of wealth generates a variety of life difficulties, dysfunctions, propensity toward unwise and even illegal behavior, intensification of other addictions, and a variety of other ills. In the long run, an individual's pursuit of wealth harms society. In contrast, those who put other values ahead of wealth accumulation for its own sake or for the sake of acquiring disproportionate power end up benefitting society, whether through unpaid volunteer work, dedication to underpaid careers such as nursing and hospice care, or even, I suppose, through the creation of a great symphony or work of art. A world filled with hospital aides, Red Cross volunteers, inner city mural artists, and minimum-wage-earning services workers suggests a more peaceful, nurturing planet that one filled with greedy, money-obsessed, wealth-accumulating power addicts adept at shifting cost onto others. And that leads to the answer to the second question from Mr. Pappas.
There is nothing wrong per se with someone trying to turn "making a killing" into his or her art. The problem is that doing so is guaranteed to harm society. Is it possible to make a killing without imposing huge costs on others? Is it possible to make a killing without excessively harming the environment? Is it possible to make a killing without unduly putting the economic well-being and the security of nations at risk? Is it possible to make a killing without engaging in monopolistic or oligopolistic behavior? Is it possible to make a killing without riding on the backs of others? Is it possible to make a killing without undue infringement of the rights of others?
When one examines the lives of the "captains of industry" who made killings in the late 19th century, or the biographies of those who reached billionaire status during the 20th century, one finds all sorts of social evils being generated and compounded by the practices that were put in place. How many track and yard workers died so that the railroad barons could live in a luxury that probably hastened their own deaths? How many Ford Pinto owners, drivers, and passengers died so that anonymous shareholders could maximize profits? How many retirement finances were destroyed so that the big-wigs of Enron and dozens of other enterprises, some known, some yet to be outed, could wallow in money? How many jobs were lost because speculators, gamblers, and money addicts wanted to squeeze non-existant profits out of derivatives? Perhaps they call it "making a killing" because it kills so many people, destroys so many jobs, and ruins so many lives?
Next, turning to a question not asked by Mr. Pappas, I wonder if his list of "Great American Inventions and Discoveries" and "Great Nordic Inventions and Discoveries" proves the point that he seems to be trying to make with it. First, his list of "Great Nordic Inventions and Discoveries" is rather short. It suggests that there are so few. He lists the sauna and "the secret foreign bank account." He doesn't mention the discoveries and inventions of Niels Bohr, Jakob Nielsen, Peter Toft, Kragh and Jorgensen (the Kragh-Jorgensen rifle (used, incidentally, by the US military)), Peter Laurits Jensen, and Hans Christian Oersted (who discovered electromagnetism). And those are just the Danes. How about Anders Celsius, Carolus Linnaeus, Svante August Arrhenius, Kai M. Siegbahn, and Alfred Nobel? Those are but a few of the Swedes who have contributed discoveries and inventions that are used throughout the world. Finland gives us, to name two, Eric Tigerstedt and Artturi Ilmari Virtanen. From Norway, there's Ole Evinrude (for the curious, he invented the outboard motor), Jens William Aegidius Elling, Tor Sornes, and Erik Andreas Rotheim, among others. Second, the population of the United States, currently more than ten times the populations of Finland, Norway, Denmark, and Sweden combined, needs to generate ten times as many inventions and discoveries just to keep pace. I wonder if perhaps there is a higher proportion of scientific discovery in the Nordic countries because they're willing to impose taxes to fund education of a higher quality. Third, some of the discoveries that he puts on the American list were made at times when the tax rates were high. So perhaps it would make sense to have the list sorted into "Great Inventions and Discoveries Produced During Low Tax Times" and "Great Inventions and Discoveries Produced During Higher Tax Times" rather than assuming that taxes in America have always been lower than those in the Nordic nations. Fourth, when attributing discoveries and inventions to a supposedly low-tax America, one needs to consider the issues of whether Bell, or the Italian Meucci, invented the telephone and whether Edison, or the German Heinrich Goebel, invented the light bulb, to give but two examples of mis-attribution.
Finally, the irony in using inventions and discoveries as some sort of proof that low taxes are best, Mr. Pappas turns our attention to the too common story of the money generated by an invention or discovery going not to the person whose skill, sweat, diligence, persistence, and creativity benefitted the world, but to the appropriators who turned the gift to their own advantage. I stand by my conclusion in Pay Taxes, Be Happy:
Yet the implied suggestion in Kostigen's observation won't matter to those who are so addicted to money that they would no more adjust their attitudes toward paying taxes than they would relent in their distaste for paying for anything. They want it, they want it all, and they want it now. For them, Queen wrote their anthem. Nothing in a tax code, nothing on a "your taxes at work" sign, nothing in a blog is going to cure the deep insecurity that drives this distaste for paying taxes. Sadly, nothing, not even all the wealth in the universe, can satisfy these people and bring them happiness. Somewhere, somehow, someplace, something didn't get through to them. Even if they cannot change, perhaps the focus should be on preventing them from warping the minds of those whose resistance to paying taxes would diminish if they understood what they were getting for the taxes that they paid. It ought not cost much to do this, and there's no good reason to pass up on the opportunity. The public officials who undertake this effort will be happy that they did so.It ought not be difficult to understand that, in the long run, our prospects are brighter if the nation runs as a cooperative team of citizens and not as a collection of money-crazed killing-maker wannabes deluded into thinking they will become like those who have managed to splinter the pursuit of "life, liberty, and happiness" and who want to rewrite the core document as "the pursuit of wealth and power by those of us who have appointed ourselves to run things." It is for that reason that I would support the proposition that accumulating good deeds is more noble than accumulating wealth.