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We are Family

The family unit is a core tenet of a functioning free society. A strong, stable family environment provides a much-needed buffer against the encroachment of government dependence – a difficult bond to break. 

As mainstream media finally begins to report on the potential impact of falling birth rates around the world, the blame is laid squarely at cost of living and the lack of financial stability experienced by those of child-bearing age. The cost of housing is chiefly to blame here, but the broader cost of living leaves young Australians chained to their careers and busy lifestyles. Without a stable financial base, people in their reproductive years are putting off the decision to have children. 

Governments often harp on about their ‘family focussed’ budgets and policies but, in reality, government policy is increasingly hostile to building strong families. 

Various taxes and duties create an unsustainable strain on small businesses and families.

Let’s begin by making one thing clear: subsidies for childcare are not a ‘family positive’ initiative. Parents cannot build strong families while raising their children is outsourced to daycare centres on the taxpayer dime. What these subsidies actually do is incentivise ‘workplace participation’ – hailed by activists as a metric of gender equality, but only really loved by big spending governments which rely heavily on income tax to fund their agendas. 

The attack on genuine family time is mounted on other fronts too – with early childhood education increasingly touted as a necessary step in development, which by implication cannot be fulfilled at home. What’s more, state governments (which originally initiated Covid lockdowns) are now rushing to walk back public sector WFH arrangements to save the CBDs from their own policies! Thus, parents facing high cost of living are told their children need expensive early education and must not work from home. What choice do they have?  

Governments often harp on about their ‘family focussed’ budgets and policies

So what can be done? First, it’s time to bring back income splitting, where the combined income of a married couple is ‘split’ for tax purposes, which can be leveraged by a single household earner to reduce their tax obligations. While tax policy continues to punish higher earning sole providers while incentivising dual income arrangements, children will continue to miss crucial time with their parents at home. 

Second, major reforms to childcare and the wider education system must be initiated. Childcare should be largely deregulated; the escalating cost is not providing improved value but is an increasing burden on families and taxpayers. Tax credits should be available to families who opt out of government funded schools as well, encouraging homeschool arrangements. 

Finally, massive spending and spiralling red tape at all levels of government must be reigned in, as they are fuelling the cost of living crisis that is crippling families. Ever increasing regulation on building codes, the drip feed of land supply and minimum standards for rental properties are drying up housing supply when more are desperately needed. Various taxes and duties create an unsustainable strain on small businesses and families, while increased spending drives inflation, sending mortgage repayments, utilities, food and fuel costs higher than wage rises. Who would want to start a family in that environment? 

There can be no growth to our society if the family unit is being so critically undermined. How can we expect to raise a generation of independent thinkers and self sufficient upstarts if we can only afford to hand them over to the government while we work all day? If we can afford to have them at all.  

Whose Ethics make it Ethical

When I started my business 35 years ago, very few investment funds were describing themselves as ethical investors. 

Some years later I joined an organisation of CEOs, business owners and senior executives that meets to share and discuss their challenges. I enjoyed our meetings right up until my group was required to listen to a speaker on ethics. When I asked for a definition of ethics and who decides what is ethical, I was told I was out of order.  Not long after that I was asked to leave the group. 

Some funds then began describing themselves as sustainable investors. I wrote a column about it, asking who defines sustainable, and has anyone ever knowingly invested in a company that was unsustainable? There were letters to the editor criticising me. 

It then became ESG, or Environmental, Social, and Governance. Still seeking definitions, I found it supposedly incorporates sustainable investing, responsible investing, impact investing and socially responsible investing. 

Australian agriculture often generates meagre returns on investment, but larger operations utilising modern technology do better.

I also found a claim that ESG criteria can “help investors avoid companies that might pose a greater financial risk due to their environmental or other practices.” That sounded like the focus was on financial performance, which is good, but in fact it was not the case. The more I looked, the more I found it was all just virtue signalling. 

Then came DEI, or Diversity, Equity and Inclusion, which is all about how many women, black or disabled people are on the payroll. Not just virtue signalling, but bragging about it.  

Funds that differentiate themselves like this are motivated by the desire to attract more investors and generate more fees for their managers. Furthermore, very few of those choosing to invest in these funds are using their own money; both the fund managers and their investors are deciding what is ethical or sustainable using other people’s money. 

The problem is, most ESG funds deliver lower returns to investors. And, as I discovered, they don’t agree with each other about what it all means, and also don’t much like being questioned. 

As it happens, I am an investor of my own money and regard myself as both ethical and sustainable. Moreover, I have no difficulty offering coherent definitions. 

My favourite definition comes from former Norwegian Prime Minister Gro Harlem Brundtland, who said, “Sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs”.  In my view that’s also ethical. 

As to what it means in practice, here are a few thoughts. 

I will never reject an investment in coal unless there are better nuclear or hydro options, delivering cheaper and more reliable power. It is not sustainable to subject the community to the vagaries of expensive and intermittent wind and solar power, and it is grossly unethical to compel families in India to continue burning cow manure for fuel or force children to do their homework in the dark. 

I will absolutely invest in forestry. Not only is it renewable, in Australia it is also totally sustainable. When the alternatives are importing timber from other countries or building in steel and concrete, it’s no contest. 

Australian agriculture often generates meagre returns on investment, but larger operations utilising modern technology do better. Genetically modified crops, modern herbicides, precision farming and minimum or zero tillage are not only sustainable but also boost yields, leaving more land for conservation. There is absolutely nothing ethical about staying rooted in the past, using out-dated technology to produce food that some people cannot afford to buy. 

Help investors avoid companies that might pose a greater financial risk due to their environmental or other practices.

Some ethical funds say they refuse to invest in companies that harm animals, by which they mean those that use animals to determine whether pharmaceuticals or cosmetics adversely affect humans. By what ethical standard is it preferable to expose our loved ones to the risk of life-threatening or disfiguring harm? 

As for things like tobacco, alcohol and cannabis, these are matters of personal choice. Whatever we might think of them, the ethical approach is to not interfere in the choices of others. I’d happily invest in them if the returns were adequate. And if it means protecting liberal democracy from authoritarianism, I’d certainly consider it ethical to invest in armament companies. 

That leaves a fairly small unethical and unsustainable list.  Anything that funds or apologises for terrorism, racism, anti-Semitism, Islamism or corruption is on it.  I’m also wary of companies that foster a woke culture; not only are they hypocrites but ‘go woke, go broke’ is more than a slogan. 

But that’s just me – I don’t expect others to necessarily share my views, although it’s clear that an increasing number of people seem to be doing just that. For those with control over their own money, my suggestion is to simply invest in businesses that offer the best returns, and ignore those that virtue signal. You can then use the dividends or capital gains to help make a difference based on your own values.

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Resisting centralist power – Part 3

In a speech entitled, Rebuilding the Federation, Richard Court, then Premier of Western Australia, described the tide of centralism as follows:

“All the things that the States do best are under attack from the empire builders in Canberra. The bureaucracy running the Federal education system, as you know, is large but it doesn’t teach any students. There is an equally large health bureaucracy which doesn’t treat any patients.”

Court went on to make the point that the Constitution recognised that State governments were better placed to respond to local priorities. 

Many of the most stable, productive and influential nations on earth are federations.

The States are left with constitutional responsibility for education, health, housing, law and order, commerce and industry, transport, and natural resources including land and essential services. But Court noted that, with the help of the High Court, the Commonwealth now has almost complete control in some of these areas.

Benefits of Federalism

Those who live in the major population centres on Australia’s eastern seaboard may not understand the importance of local decision making in the same way that those who live in the regions and smaller States do. In a country as large and diverse as Australia it is very difficult for a political administration and bureaucracy based in a distant national capital to take full account of, and understand, the interests and needs of local communities.

As a principle not only of government, but also of life, the best decisions are taken when all the parties to the decision know and understand the issues intimately. A federalist approach that seeks to allow States to exercise power in making decisions on local matters is infinitely better than centralised decisions at a distance. Those who framed the Constitution understood this and sought to embed it in both the spirit and letter of the document.

Economic Benefits

The Productivity Commission has outlined the competitive benefits of federalism in improving performance in the Australian economy, saying:

“The competitive dimension of federalism, which provides in-built incentives for governments to perform better across a variety of areas, is operating well.” 

There is an inherent competitiveness between the States that should be encouraged. State governments have a vital role to play in creating the right environment to attract and retain capital. We live in a global market environment in which competition between States will only serve to make each of them more efficient.

Those who framed the Constitution understood this and sought to embed it in both the spirit and letter of the document.

By competitiveness, however, I mean real low cost, light regulation efficiency competitiveness, not taxpayer funded inducements to lure business from one State to another.

Perhaps the most valuable attribute of successful federations is the way in which they lead to a disbursement of power that fosters democracy and restrains corruption and abuse. While the division of powers among the stakeholders may cause frustration for those who desire an unfettered capacity to determine the course of events, it does introduce important checks and balances to the political process.

There is a creative tension that comes from the consensus building required to make a federation work, in the longer term serving both the individual and common interest.

Many of the most stable, productive and influential nations on earth are federations. The reason I am such a committed federalist is because it is by far the best way to govern a large and diverse country like Australia; far better than its alternative, centralism – power and law making centralised in one place. 

Whilst it may seem counter-intuitive that six (or even eight), separate State service providers could be more efficient and cost effective than one big, centralized service provider, it is true nonetheless.

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Resisting centralist power – Part 2

Following the Second World War, the most dramatic shift in the balance of tax power between the States and Commonwealth occurred.

In 1942, under the leadership of John Curtin as Prime Minister and Ben Chifley as Federal Treasurer, all income taxing authority was handed over to the Commonwealth by the States for the duration of the war under the defence power of the Constitution. This was intended to be temporary and to last for a year after the end of the war. However, while the war ended in 1945, the role of the Commonwealth as the sole income taxing authority did not.

For those concerned at the erosion of State rights through judicial activism, even worse was to come when, following the end of the Second World War, the High Court ruled that income tax collections could exist as an exclusive Commonwealth right under the normal powers of the Constitution.

Australia has the highest level of vertical fiscal imbalance of any federation in the world.

During the 1950s the State of Victoria mounted two legal challenges to the uniform tax legislation without success, and in 1959 at a Special Premiers’ Conference discussion of a return of income tax power to the States was on the agenda but could not be agreed. While there remains no legal barrier to the States exercising their right to levy income tax, there are practical (and political) reasons not to do so.

In the post war era, the centralisation of power continued to be affirmed through decisions of the High Court including the Franklin Dam case in 1988, the Queensland Rainforest case in 1989, Mabo in 1992, and the Wik Peoples case in 1996.

In speaking of the influence of the High Court and the threat to federalism arising from its decisions, Sir Harry Gibbs, former Chief Justice of the High Court of Australia said:

“It is a basic rule in the interpretation of any written document and indeed a matter of common sense that the whole document must be looked at in order to ascertain the meaning of any particular part. It might therefore have been supposed that in deciding on the meaning of the paragraphs of the Constitution which confer power on the Commonwealth Parliament, the Courts would have resolved any ambiguity by interpreting the provisions in a way that would maintain the federal distribution of power which the Constitution so obviously appears to guarantee ….. However, since 1920 the High Court has consistently rejected an approach of that kind.”

The struggle for power continued in the High Court in 2006 with the States challenging the Commonwealth over the validity of the federal WorkChoices legislation, which was enacted under the Corporations power. The High Court overwhelmingly came down in favour of the Commonwealth. While workplace relations laws, prior to the WorkChoices legislation, were a relic of a bygone era and desperately in need of reform, the rights of States in the area of industrial relations were now all but gone. For example, the 1999 decision of the High Court to allow SA State government public servants to be covered by a Federal Award undermined that State’s competitiveness.

The ability of a small, low cost-of-living State to use its industrial relations system to create a competitive edge over the larger States is important. South Australia, for example, under Premier Sir Thomas Playford, used this strategy (in conjunction with tariffs) to build a manufacturing base in Adelaide in the 1950s and 60s. Likewise Tasmania may wish to trade-off high salaries for quality of life and a green and clean environment.

The most dramatic shift in the balance of tax power between the States and Commonwealth occurred.

Undermining the rights of States is also evident in the actions of a burgeoning and, at times, arrogant Federal bureaucracy where the controlling hand of the Commonwealth is exercised through the terms and conditions embedded in funding arrangements with State government agencies.

Since federation the tax revenue balance has moved dramatically from the States to the Commonwealth. The imbalance that now exists, known as Vertical Fiscal Imbalance, has put the Commonwealth in an all-powerful position, able to dictate to the States how and where funds are spent.

Australia has the highest level of vertical fiscal imbalance of any federation in the world. The Federal government raises over 70% of all general government revenues, much more than is required to fund its own operations. The States raise just over half what they require to fund theirs. The balance of the States’ financial requirements is met through Commonwealth grants. This gives the Commonwealth enormous economic power and influence, and is inefficient and inequitable. It has the effect of keeping States like South Australia and Tasmania in a position of mendicancy.

Ideally, the States and the Commonwealth should only collect taxes for their own purposes with taxpayers and consumers fully informed as to what is a State tax and what is a Commonwealth tax. Those who spend the money should have the responsibility of raising it. It is about accountability, and governments of all persuasions should be specifically accountable for the money they raise and spend.

The use of Section 96 of the Australian Constitution, which empowers the Commonwealth to make grants to any State “on such terms and conditions as the Parliament thinks fit”, has been used by Federal governments to wield power over the States.

The Commonwealth’s control over State borrowings has further served to erode the power of States and their capacity to control their own destiny.

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Resisting Centralist Power – Part 1

In 1901, when six individual British colonies came together as a federation, it was in an environment of extensive and, at times, torrid debate. While there was widespread acceptance that the colonies could achieve together what they could not achieve alone, there was also apprehension about the extent to which the power to govern would become centralised.

The enthusiasm and sense of expectation surrounding the birth of a nation was tempered by concerns about the future autonomy of individual colonies. The smaller colonies were also apprehensive about the power and influence the larger colonies might exercise.

As a consequence, the process leading to the formation of the Australian Constitution was both painstaking and torturous.

One can imagine how much this would have helped the fledgling Commonwealth-State relationship.

During the first of the convention debates in 1891, Sir Samuel Griffith, who would later become the first Chief Justice of the High Court of Australia, captured the essence of concerns saying:

“We must not lose sight of the essential condition that this is to be a federation of states and not a single government of Australia. The separate states are to continue as autonomous bodies, surrendering only so much of their power as is necessary for the establishment of a general government to do for them collectively what they cannot do individually for themselves.”

In uniting as a nation, each colony agreed to cede a portion of its powers so that the nation might become “one indissoluble Federal Commonwealth under the Crown.” It is clear, both from the Constitution and from the record of the Convention debates, that the Federal government was to have significant but well-defined powers. All powers not defined in the Constitution, known as the residual powers, were to remain the province of the States. However, the ink was barely dry on the Constitution before a growing appetite for centralised power emerged.

Foundations of Power

The powers of the Commonwealth were set out in Section 51 of the Constitution, and their scope described in 39 subsections known as a head of power. While the States retained the right to legislate on these matters as well, the Constitution provided that where any inconsistency existed between Federal and State legislation, the Federal legislation prevailed.

The powers ceded to the Federal government were very wide and included interstate trade and commerce, corporations, external affairs, taxation, defence, quarantine, currency, pensions, banking and many more.

Centralisation of Power

As one might expect, the first issue on which the boundaries of authority between the States and Commonwealth were tested related to tax, with the High Court becoming the arena for argument. The gloves came off, the lawyers were primed, and the fight over money began.

The first tests came in 1904 in Peterwald v Bartley where the High Court examined whether the Constitution prohibited the States from imposing excise duty. This was followed the same year with D’Emden v Pedder, in which the power of the States to impose taxes on Commonwealth activities was rejected. 

In 1908, in response to the Constitutional requirement that any surplus tax revenues in the first decade of Federation be returned to the States, the Commonwealth enacted legislation to pay these surpluses into a trust account thereby avoiding payment to the States. One can imagine how much this would have helped the fledgling Commonwealth-State relationship.

In 1910, the Constitutional obligation that not less than 75 per cent of the Commonwealth’s customs and excise revenue be distributed to the States came to an end. While the arrangement was mandated for only the first decade of Federation, the Commonwealth terminated the arrangement as soon as it was legally able to do so, much to the ire of the States.

In uniting as a nation, each colony agreed to cede a portion of its powers so that the nation might become “one indissoluble Federal Commonwealth under the Crown.”

Commonwealth government activity and bureaucracy then began to grow rapidly, fed by its growing tax harvest. The years leading up to World War 1 (1910-1914) saw increases in Commonwealth control of the economy and in social services. In 1915, following the entry of Australia into the war, the Commonwealth introduced income tax which co-existed with income tax applied by the States.

Over the next few decades, both in the High Court and through legislation, the Commonwealth and States battled for territory in a number of areas including tax, defence and welfare services. So extreme was the discontent with the way the federation was heading that some States, most notably Western Australia, South Australia and Tasmania, contemplated secession. In 1933 a referendum was held in Western Australia.

At the time there was a Great Depression and every State was struggling. Some believed the problems were a result of Federal government policies and actions, particularly in respect of tariffs imposed to protect the manufacturing and sugar industries.

The result of the WA referendum sent shock waves through the rest of Australia with 68% of West Australians voting in favour of secession. This was about the same number who had voted to join the Federation only 33 years earlier. The desire of West Australians to separate from the Federation was not fulfilled as the British Imperial Parliament refused to act, claiming that such an action could only be taken with the consent of the Commonwealth Parliament of Australia.

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No Headspace Evidence

Is there a pandemic of mental illness among young people? Is almost one in two young women affected by mental illness? 

In an opinion article in The Australian, Patrick McGorry, a celebrated psychiatrist, 2010 Australian of the Year and recipient of an Order of Australia Award for his services to youth mental health, claimed this was so.  

McGorry quoted a paper in The Lancet Psychiatry, of which he is lead author, to argue that mental ill health in young people (defined as 12 to 25) is a silent public health crisis threatening the lives and futures of a whole generation. 

He says youth mental health has been steadily declining over the past two decades, and suffered a major deterioration driven by the COVID-19 pandemic, the measures taken to contain it, and its aftermath. In addition, he says intergenerational wealth inequality, student debt, insecure work, unaffordable housing, climate change, and social media have contributed. 

The prevalence of mental illness is highest among 18-24 year olds and decreases with age

It has now “entered a dangerous phase”, he says, with a 50 per cent increase in “diagnosable mental health conditions among 16–25 year-olds since 2007” He believes governments have a responsibility to “wind back harmful policy settings and regulate powerful private forces.” 

This will take time, he admits, and suggests a more immediate solution is to “reimagine and strengthen” the youth mental health program he pioneered known as headspace, “buttressed by a new specialised, multidisciplinary platform of community health care”.

This is obviously a campaign for additional public funding of his pet project, a classic case of special pleading. There are hundreds like it, ranging from childhood cancer to aged care. Libertarians tend to dismiss special pleading out of hand, on the basis that it is simply a call for increased government intervention using taxpayers’ money. 

But most people are not libertarian, and there are legitimate questions: is the situation as McGorry describes? If so, is it any business of the government, and are his solutions appropriate? 

There is something inherently dubious about a claim that almost half of all young women are suffering from mental ill health. It is certainly not my experience. While it is true that the Covid measures were both painful and unnecessary, is the current generation more mentally fragile than the generations that experienced world wars or the threat of nuclear war? And why should fear of climate change be causing more mental ill health than Ehrlich’s predictions of an overpopulation catastrophe?  

As for the other factors nominated by McGorry, when has it ever been different? Indeed, the only new element in his list is social media. While it is true that being abused and insulted by strangers online is new, it seems a stretch to suggest it is causing a lot more mental ill health. 

Patrick McGorry

What’s needed is evidence relevant to McGorry’s claims: an objective definition of “diagnosable mental health condition”, plus data on the number of cases. 

His article in The Australian and the Lancet paper had neither. Furthermore, despite the paper being a review of multiple sources, it did not cite any data that substantiated the claims. 

One source it listed is an Australian study, the National Study of Mental Health and Wellbeing, undertaken by the Australian Bureau of Statistics in 2020-2022. It reported that 42.9% of people aged 16–85 years had experienced a mental disorder at some time in their life. However, it is entirely based on what respondents told interviewers face to face. 

Moreover, its definition of mental disorder includes not only illnesses such as depression, psychosis and eating disorders, but also anxiety and substance abuse. In other words, if respondents indicated they felt anxious, or had overdone the substances, it was likely to be classified as mental illness.  

Youth mental health has been steadily declining over the past two decades, and suffered a major deterioration driven by the COVID-19 pandemic

Current understanding of mental illness is roughly where our understanding of infectious diseases was a century and a half ago – the causes are not known, and there are no cures. In many cases it cannot even be objectively defined. Almost everyone experiences anxiety in their life, but obviously not everyone characterises it as mental illness. 

Current therapy involves talking about it (technically known as psychotherapy) and medication. These can be helpful, just as measures to reduce a fever helped with infections prior to the invention of antibiotics, but most cases recover irrespective. This is shown by the fact that the prevalence of mental illness is highest among 18-24 year olds and decreases with age. 

Indeed, perhaps the best treatment for most so-called mental illness among young people is time. Like pimples and adolescence, they grow out of it. Puberty blues is not merely the name of a movie. 

What is abundantly clear is that the picture painted by McGorry cannot be substantiated. His long-term solutions are progressive claptrap, while he offers no evidence to show that his headspace project is making a difference and deserves additional government funding. Indeed, if there was such evidence it would probably attract philanthropic support.  

If there is a sound argument for the government involving itself in youth mental health, McGorry does not offer one. It is not just libertarians who should be sceptical.

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Windfall?

The Guardian recently said the quiet part out loud – the Coalition’s pivot towards nuclear energy is scaring away the big money that is backing renewables. 

That’s right, the mere fact that the Federal Opposition (who aren’t fancied to win the next election mind you) has proposed nuclear energy for Australia is enough to put investors off backing renewable projects. And yes, we are at the point in the energy debate where The Guardian is now simping for big investors. 

While the battle of energy technologies will continue to rage, we can say one thing about the big money behind renewables.

We are constantly told that Australia is ripe for renewable energy – be it solar, wind or hydro. But the truth of the matter is that without unequivocal bi-partisan legislative support, private capital is unwilling to back projects even against the prospect of competition. That should tell you everything you need to know about the reality of the economics of renewables.  

The Investor Group on Climate Change reported that ‘more than one’ major investor had decided to hold off on future investment decisions in Australia. General sentiment was that investors would prefer to back projects in jurisdictions with bi-partisan political support for a renewables-led transition to net-zero. 

What is clear from these developments is that investing in renewable technology is not a vote of confidence in how the projects stack up. Rather, it’s simply an attempt to bet on government-backed guarantees, and once that guarantee is potentially threatened the investors flee. 

We are at the point in the energy debate where The Guardian is now simping for big investors.

To play devil’s advocate, nuclear technology may potentially suffer from similar issues. Due to the high upfront costs and long lead times of nuclear energy projects, even strong advocates of the technology freely admit that significant public funding would be needed to get projects off the ground and to induce private investment. It is unclear how competitive nuclear energy might be in the new energy market as well – would investors expect legislative guarantees to ensure returns? 

What is clear though, is that the threat of (or lack of) government intervention in the energy marketplace is destroying investor confidence. Be it renewables, potentially nuclear, or the ridiculous net-zero targets that are annihilating investment confidence in coal and gas, the sources that actually do the heavy lifting in the energy market.   

While the battle of energy technologies will continue to rage, we can say one thing about the big money behind renewables. They aren’t betting on the tech, or on a technologically robust transition to net-zero. They are betting on a government guarantee to ensure their returns. 

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Libertarianism is an Ideology, But Not a World View

Libertarianism is an ideology, but not a world view, according to a distinction offered by Ludwig von Mises in Human Action. A world view, Mises explains, is “an interpretation of all things,” “an explanation of all phenomena.” In short, world views “interpret the universe.” Ideology, by contrast, is a narrower concept comprising “the totality of our doctrines concerning individual conduct and social relations.” Ideologies are concerned solely with human action as it manifests in social cooperation. Religions have world views, whereas political parties have ideologies. 

Mises observes that world views and ideologies both share a normative outlook. They do not purport merely to describe the way things are, but offer a perspective on the way things ought to be. What distinguishes a world view from an ideology is scope. Where world views have broad and diverse, even cosmic, interests and concerns, ideologies have limited interests and concerns, specifically centred around the nature, shape and fate of society. This narrower focus on society naturally lends ideologies to political action, whether in the form of party organisation, reform, lobbying, protest or rebellion, because political power is a significant lever for affecting the shape of society.

As an ideology, libertarianism is uniquely accommodating of world view pluralism

World views, on the other hand, because of the breadth of their concern and the extent of the phenomena they purport to explain, encompass wholistic outlooks on life. They can encompass anything from stories about the creation of the universe to dietary habits, as many religions do. Their breadth of perspective is such that they can and do incorporate and integrate views about society and politics. However, this breadth does not necessitate the action-oriented social focus of ideologies. The religious ascetic is a case in point. The ascetic withdraws entirely from society as a means of dedicating themselves completely to their world view. 

Because ideologies, on Mises’s account, are only concerned with human action and social cooperation, they tend to “disregard the problems of metaphysics, religious dogma, the natural sciences and the technologies derived from them.” This seems to overlook the capacity of at least some religions, namely Christianity, Islam and Judaism, to involve themselves with social and political concerns. It also overlooks, or perhaps underestimated (Mises was born in 1881 and died in 1973), the way that science has more recently proved itself capable of morphing into political ideology. Still, it is undeniable that all three Abrahamic faiths constitute world views on the Misesian definition. Each has generated traditions and practices that avoid, shun or repudiate political action, proving that they are capable of existing as non-ideological world views. In the case of libertarianism, on the other hand, the Misesian distinction between world view and ideology is helpful in clarifying that it is very much an ideology, as distinct from a world view. 

Libertarianism is concerned exclusively with society, particularly the way it is organised and governed. It possesses neither a cosmogony, nor a cosmology, distinguishing it from classical, if controversial, definitions of religion. Libertarians can, of course, mirror some of the attributes of religious adherents in their zeal, proselytising and uncompromising commitment to dogma. However, this does not make libertarianism a world view per se, nor the most ardent libertarian fanatic the adherent of a libertarian world view. 

The truth of the matter is that libertarianism is agnostic on the fundamental questions of existence that animate religions and philosophies, and which are therefore essential to world views. These are questions best left to the conscience of individuals, as far as libertarians are concerned. Moreover, the libertarian program does not hinge on any particular answer to them. Mises, an agnostic Jew, exemplified this principle in his own life. He thought it was futile to speculate about the given facts of the universe. Instead, he was interested in analysing and understanding human action within the given parameters of existence: the means individuals employ to attain their chosen ends. He thought there was no point evaluating the ends as these were inherently a matter of subjective choice.

Religions have world views, whereas political parties have ideologies. 

Means, on the other hand, could be analysed objectively and evaluated concretely in terms of success and failure, i.e., an assessment of whether the chosen means realised the ends they were employed to attain. He thought the majority of political ideologies ultimately aspired to the same ends, including liberalism and socialism, namely human prosperity and wellbeing. Where they differed, and in very consequential ways, was means. Mises took little issue with the aspirational ends of socialism. He simply, and accurately, predicted that the means employed—common ownership over the means of production—would lead to the opposite outcome from that intended. Liberalism, on the other hand, in the 19th century classical European sense of the term, was in Mises’s view the only objective means of attaining the ends of human prosperity and wellbeing. By liberalism, Mises meant a social organisation that maximised individual freedom to purse personally chosen ends and means, with a minimal government in the background protecting individuals from aggression, fraud and infringement against their property rights. 

Mises typified the world view agnosticism that is characteristic of libertarianism today. He was as uncompromising a defender of individual freedoms, private property and free markets as anyone (famously so). But he was genuinely open and agnostic on the great existential questions that occupy the human mind and heart. The stridency of his views about social and political means was matched by a tolerance for all manner of diverse world views, at least as their teaching pertained to the origin and nature of the universe, and the myriad ends that humans are free to pursue. 

The world view flexibility of libertarianism is evident today in the way that it is embraced by religious believers and atheists alike, not to mention agnostics like Mises. As an ideology, libertarianism is uniquely accommodating of world view pluralism. It is possible for individuals with clashing and mutually incompatible world views (Christians and atheists, for example) to unite around the cause of a libertarian ideology. World view pluralism is simply the by-product of the libertarian ideological commitment to a social order that permits individuals to pursue their own diverse ends. The freedoms libertarians wish to secure and safeguard for all individuals to develop their own world views is one of the unheralded virtues of their ideology.

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Welcome to Borroloola Land

Every failure in Aboriginal affairs creates an opportunity to offer a shiny new bauble to public servants and the journalistic cheer squad. Last weekend, in light of the failure of the Voice referendum, there were three baubles – naming an Indigenous state, renewable self-determination, and a new economic development plan. 

The cost of the baubles is to put off the day of reckoning for the children in hundreds of remote communities in northern Australia who fail to learn to read, write and speak English well enough to get a job. Until they do, nothing good will happen. Any plan that begins without these needs fulfilled is doomed.

Senator Malarndirri McCarthy, the new Minister for Indigenous Australians, is from Borroloola in Arnhem land, south of the site of the Garma festival. That small community has three preschool centres: one run by a charity, one by an Aboriginal corporation, and another by the education department, competing for a handful of children. And yet, too many children still fail to move through sufficient years of school. Perhaps Senator McCarthy could explain how she made it when others could not.

Borroloola land will also require the grace and favour of taxpayers

Bernard Salt, the demographer, suggested that one of the Australian states should be given an Aboriginal name. Perhaps he was inspired by Naarm, an Aboriginal state in miniature. I recently travelled into that city, formerly known as Melbourne, on the Skybus and was regaled by the welcome and acknowledgment and sovereignty-never-ceded meme. My fellow travellers were Asian and Indian, all with earpieces and mobile devices, blissfully unaware of the Victorian disease of hating progress – welcome to the state of grunge.

If not Victoria, how about granting the Northern Territory statehood and naming it Borroloola land?

One big man would get all the money and hand it out in envelopes in order of family preferment, the big man’s family first and so on. It sounds perfect, very post-colonial, and very Papua New Guinea.

When he arrived at the Garma festival, the Prime Minister was undoubtedly busting to announce his brilliant initiative. Having disappointed the great and the good at Garma last time with a resounding loss in the 2023 referendum, he combined two precious icons of the left: saving the world with renewables, and Aboriginal collectivisation. 

The Prime Minister’s renewables plan is for solar panel and wind turbine-led ‘self determination’. Gas would be better; the Northern Territory is floating on it, but that seems to disturb the green spirits. Imagine shiny rows of solar panels on ‘country’ and turbines on ‘sea’ as far as the eye can see. I guess Albo had to bung something in the speech.

However, for the sake of his adoring audience and faithful journalists, here is what it takes to make a solar panel. Manufacturing is really about silicon production. Most of the energy required to make solar panels is consumed during silicon production, purification, and wafering. Silicon is produced from high-purity quartz, which is exceedingly rare. It has to be chemically reduced.

Solar panels can only be produced with coal, oil, gas and hardwood. Coal is required as a reducing agent for making silicon and as a source of heat and electricity for the industrial process required to manufacture solar panels. These processes need a continuous supply of electricity, which renewables cannot provide.

Australian states should be given an Aboriginal name

The Prime Minister might also like to brief the First Minister of Borroloola land that the vast array of renewables must be decommissioned and disposed of. Fortunately, there is plenty of space in Arnhem Land for solar panel dumps. Wind turbines at sea can just be left to join the underwater songlines. But the average lifespan of the newest utility-scale solar panels is a fraction of the 25 years marketed. It is more like 15 years. Older solar panels used to ‘live’ longer but newer ones are optimised for the lowest raw materials and energy use so that after about 10 years, serious failures occur. Renewables are not renewable.

Borroloola land will also require the grace and favour of taxpayers even though every skerrick of land outside the major settlements is owned or controlled by Aboriginal interests under various Land Acts or related agreements. To this ‘vast terrestrial estate’ and the Prime Minister’s renewables power delusion may be added Australian National University’s Professor Peter Yu’s dream of economic empowerment.

Let me explain the Peter Yu economic development plan. There is no economics. The ‘plan’ is based on human rights rent-seeking. It recommends public servants be indoctrinated in the ways of the United Nations Declaration on the Rights of Indigenous Peoples. It promotes ‘cultural mapping’, presumably writing what Aborigines have carried in their heads for thousands of years. The reason is simple: to monetise that ‘knowledge’.

They plan to get their hands on ‘sea and water interests’ by extending the native title regime to get a bigger slice of what others produce. They recommend the same with ‘intellectual property’. They recommend ratifying the Nagoya Protocol on Access to Genetic Resources and the Fair and Equitable Sharing of Benefits Arising from their Utilization. The upshot would be that if access is sought to genetic resources on Aboriginal land, which is almost the entire state of Borroloola land, the terms of access would be negotiated with the big men. Any benefits from the subsequent use go to the community ‘according to the mutually agreed terms’ – rent-seeking.

These wonderous rent-seeking developments in Borroloola land come wrapped in a nice bow with treaties supervised by, according to Peter Yu, the Makarrata Commission. McCarthy succeeded without these baubles. She should tell the children.

Gary Johns is Chairman of Close the Gap Research

This article was first published in The Spectator.

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A Nation of Takers

One of the many inequities of Australia’s welfare system is the exclusion of family homes from the means test. Recipients of age or disability pensions can own houses worth millions of dollars while remaining eligible for pensions funded by the taxes of people who cannot afford to buy a house at all. 

In private, many politicians agree that excluding the family home leads to unfair consequences. However, neither side of politics is willing to change it. There are simply too many Australians who insist they are entitled to a pension. 

It is much the same with the National Disability Insurance Scheme (NDIS). It is widely known to be extensively rorted, with scheme providers charging participants several times what they charge non-participants for the same service. It is also well known that many people on the scheme are only mildly disabled, if at all. And yet, even as the cost threatens to bankrupt the country, even minor reforms prompt screams of protest. 

Australia relies more heavily on individual income taxes than other developed countries

Also threatening the national budget is the cost of childcare. It is no longer sufficient to keep small children happy while their parents are at work; it is now early education. Advocates have created a narrative that children who remain home with their mothers are somehow deprived. Childcare is rapidly becoming yet another entitlement to be funded by the government.  

There was a time when Australians liked to think of themselves as self-reliant and quick to help each other, while receiving welfare was an embarrassment and an indication of failure. 

This has been replaced by a culture of entitlement in which there is absolutely no compunction about receiving money from the government. Many people insist they have a right to a pension simply because they have paid taxes, despite that never having been the situation in Australia. Even those who have never paid tax (apart from GST), or who frittered their savings away on gambling and ‘substance abuse’, demand it. 

Some of this thinking is attributable to the fact that a proportion of immigrants originate from countries which have contributory pension schemes. They assume it is no different in Australia. But a far bigger factor is the entitlement mentality. If someone else can get a pension, I should also get it. If someone else is receiving benefits via the NDIS, it’s only fair that I obtain them too. In fact, if there is money being handed out for anything, I’m entitled to it. 

There is no longer any disgrace in receiving government benefits. Indeed, a thriving industry of accountants and Financial Planners specialises in rearranging their client’s affairs to meet eligibility requirements for government benefits, especially pensions and the Commonwealth Seniors Health Card. 

There is even intergenerational welfare, with extended families living on welfare their entire lives. This is particularly the case with certain indigenous communities, while “Lebanese back” is apparently sufficient to qualify for a disability support pension.

Some admit that ‘government money’ originates with taxpayers, but it makes little difference. The sense of entitlement defies guilt, facts and reason, hence the reluctance of politicians to make changes for fear of losing votes. Even worse, many politicians use taxpayers’ money to buy votes. 

The sense of entitlement owes it origins to the growth of the welfare state over the last half century, together with the rise in taxation that accompanied it. Although Australia has had an age pension for more than a century, disability assistance, childcare subsidies, unemployment benefits, medical benefits and many other handouts and subsidies are far more recent. 

It has led to the perception of an all-pervasive government with unlimited resources. Moreover, if you go about it the right way, money can be extracted from it. 

Also a factor is the level of income tax. Getting something back from the government to compensate for the amount of tax paid makes sense. Australia relies more heavily on individual income taxes than other developed countries, on average taking 25% of earnings. Plenty of people see little benefit for themselves. 

Obviously, this situation is unsustainable in the long term. As Margaret Thatcher once said, “The problem with socialism is that you eventually run out of other people’s money.” 

Australia is already living beyond its means, with budget deficits year after year. It is also actively discouraging industries that support the economy – think coal exports, gas exports, sheep exports – while increasing energy costs. It obviously cannot last. 

What the country needs is a government that encourages self-reliance rather than dependence on the state. Unfortunately, there is no sign of that.

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Liberty Itch is Australia’s leading libertarian media outlet.

Its stable of writers has promoted the cause of liberty and freedom across

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