Skip to main content

Why do people still value fiat money? Part I

Image result for Guillermo A. Calvo

Why haven't we gone to barter? Or adopted systems such as bitcoin much more widely?

Few people really trust the fiat money created by governments, their printing presses, and their captive central banks. The distrust has been growing in intensity ever since people came to understand that  the official money isn't backed by anything and isn't going to be backed by anything. So ... why haven't people abandoned it?

Because the government forces us to use its money?

No, it doesn't not really. We must be able to convert some of our wealth into its money at tax time. just as you must be able to pay for your trip on the subway with a subway token. But you can make that conversion just before your subway ride.

So other than that: why do people still value the US dollar and other examples of fiat money?

One thinker who offers a provocative answer to this question is Guillermo A. Calvo, a former chief economist with the Inter-American Development Bank.  The institutions of central banking are these days generating their own critics from within.

Calvo, whose spectacled face you see above these words, says if I understand him that the chief reason people value fiat money is stickiness. They value it because and to the extent that both prices and wages tend to be sticky. This stickiness in turn is critical to Calvo’s discussion of how the works get gummed up, that is, to his understanding of the boom-bust cycle.

More of this tomorrow.

Comments

  1. If you're searching for the #1 bitcoin exchange company, then you should know Coinbase.

    ReplyDelete
  2. On Moon Bitcoin you may claim FREE bitcoins. 514 satoshi every 24 hours.

    ReplyDelete

Post a Comment

Popular posts from this blog

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a majesti

Five Lessons from the Allegory of the Cave

  Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave.   First, Plato  is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability.  I  only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable assigns a task to philosophers

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere.  At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak