United States. Thus, the “diminishing marginal utility of wealth” principle, should lead us to policies that prioritize alleviating global poverty- not just domestic poverty- via redistribution of wealth from our poor to the world’s poorest. After all, the marginal utility of $100 to someone in impoverished Africa may be far greater than to someone in our poorest cities.
Yet, the strategy of income redistribution has an even more pernicious, often unrecognized flaw. Redistribution does not just transfer resources from one person to another; it reduces the aggregate resources available to society at large. And again, this effect can be traced to the “diminishing marginal utility of wealth” principle.
Think of it this way. Money can be used for consumption or investment, i.e., production. For the rich, given that their most basic consumption needs are already satisfied, production becomes a more highly valued use of money than consumption. As income rises, the diminishing marginal utility of consumption leads to the allocation of more resources to production. Investment is valued higher than consumption.
But redistributive policies work to reduce the incentives to produce. If we are truly concerned with social happiness, we should encourage economic production and growth. Policies that reduce investment for the sake of short-term consumption slow down economic growth and increase poverty.
Free markets are deceptively powerful mechanisms to reduce poverty, and we underestimate the power of economic growth as a poverty reduction strategy. Economist, and political philosopher Tyler Cowen reminds us that: “If a country grows at a rate of 5 percent per annum, it takes just over 80 years for it to go from a per capita income of $500 to a per capita income of $25,000. At a growth rate of 1 percent, that same improvement takes 393 years.”
Moreover, one of the great virtues of free markets is that markets promote the reduction of poverty and social happiness without anyone trying. As Adam Smith noted, “It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest.”
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