I’ll give a real-world example for a world ontologically prior to redistributive taxation (and, in fact, most taxation): the US, pre-1900. Minimal taxes were collected (90% of federal government was funded by taxes on tobacco, beer, and liquor) and pretty much none of it went to redistribution. To me, it seems that there was an ideological change somewhere in the early 1900s, driven by the Progressive movement, such that Americans started to approve of redistributive taxation as a concept.
So basically what I’m saying is that the difference I outlined in my post between public-goods and redistributive taxation is real and that there are moral arguments for and against redistributive taxes as a class (rather than as individual, specific taxes), as indicated by the fact that at first only taxes for public goods like defense were inside the Overton Window, and eventually redistributive taxes became acceptable as well. It’s a difference in kind, not degree. This means it is possible to accept some amount of government coercion and yet not be ‘negotiating on price’ in rejecting forcible redistribution.
Ah, ok. True in the American context. I was thinking about things like the Roman bread dole, or religious tithing and charity laws when backed by state power. Though I guess America explicitly rejected the latter.
Thank you for the kind words :)
I’ll give a real-world example for a world ontologically prior to redistributive taxation (and, in fact, most taxation): the US, pre-1900. Minimal taxes were collected (90% of federal government was funded by taxes on tobacco, beer, and liquor) and pretty much none of it went to redistribution. To me, it seems that there was an ideological change somewhere in the early 1900s, driven by the Progressive movement, such that Americans started to approve of redistributive taxation as a concept.
So basically what I’m saying is that the difference I outlined in my post between public-goods and redistributive taxation is real and that there are moral arguments for and against redistributive taxes as a class (rather than as individual, specific taxes), as indicated by the fact that at first only taxes for public goods like defense were inside the Overton Window, and eventually redistributive taxes became acceptable as well. It’s a difference in kind, not degree. This means it is possible to accept some amount of government coercion and yet not be ‘negotiating on price’ in rejecting forcible redistribution.
Ah, ok. True in the American context. I was thinking about things like the Roman bread dole, or religious tithing and charity laws when backed by state power. Though I guess America explicitly rejected the latter.