At the point of death, presumably, the person whose labour is seized does not exist. I think that’s a good point to consider, since I also estimate that a significant amount of resistance to the idea of no inheritance assumes the dead person’s will is a moral factor after their death.
I tend to agree that in such a world there would be more consumption rather than saving approaching old age, but I’m not sure that’s a problem or how big of a problem that is, and there are ways for governments to nudge that ratio through monetary policy.
I also don’t agree that you’re effectively limiting people’s power of affecting causes they care about to what the government would do with the money, since people have other causes they care about besides their offspring, even if to a lesser degree, and are free to spend their money while alive to advance those.
A relevant point I don’t have an opinion on is whether the offsprings of a person are better stewards of that person’s former wealth than the government. There’s the question of whether being the offspring of someone wealthy is casual for being more financially proficient than the average citizen, and the (major) question of the overhead in dissolving existing businesses and functional assets.
For [1], could you point at some evidence, if you have any on hand? My impression from TAing STEM at an Ivy League school is that homework load and the standards for its grading (as with the exams) is very light, compared to what I remember from my previous experience in a foreign state university.
It wasn’t at all what I expected, and shaped (among other signals of implied preference by the university) my view that the main services the university offers to its current and former students are networking opportunities and a signal of prestige.