Taxing robots: a solution for unemployment or a recipe for economic disaster?

In a recent interview with Quartz, Bill Gates, who cannot exactly be called a Luddite, argued that a robot tax should be levied and used to help pay for jobs in healthcare and education, which are hard to automate and can only be done by humans (for now). Gates pointed out that humans are taxed on the salary they make, unlike the robots who could replace them.

Gates argued that governments must take more control of the consequences of increased technological sophistication and not rely on businesses to redistribute the income that is generated by the new generation of robots and artificial intelligence systems.

Although the idea looks appealing, it is in reality equivalent to taxing capital, as this article in The Economist explains. Taxing capital investments will slow down increases in productivity, and may lead, in the end, to poorer societies. Bill Gates’ point seems to be that investing in robots does indeed improve productivity, but also causes significant negative externalities, such as long term unemployment and increased income distribution inequalities. These negative externalities might justify a specific tax on robots, aimed at alleviating these negative externalities. In the end, it comes down to deciding whether economic growth is more important than ensuring everyone has a job.

As The Economist puts it: “Investments in robots can make human workers more productive rather than expendable; taxing them could leave the employees affected worse off. Particular workers may suffer by being displaced by robots, but workers as a whole might be better off because prices fall. Slowing the deployment of robots in health care and herding humans into such jobs might look like a useful way to maintain social stability. But if it means that health-care costs grow rapidly, gobbling up the gains in workers’ incomes, then the victory is Pyrrhic.”

Gates´ comments have been extensively analyzed in a number of articles, including this one by Yanis Varoufakis, a former finance minister of Greece, who argues that the robot tax will not solve the problem and is, at any rate, much worse than the existing alternative, a universal basic income.

The question of whether robots should be taxed is not a purely theoretical one. On February 17th, 2017, the European Parliament approved  a resolution with recommendations to the European Commission, which is heavily based on the draft report proposed by the committee on legal affairs, but leaves out the recommendations (included in the draft report) to consider a tax on robots. The decision to reject the robot tax was, unsurprisingly, well received by the robotics industry, as reported  in this article by Reuters.

PHOTO DATE: 12-12-13 LOCATION: Bldg. 32B - Valkyrie Lab SUBJECT: High quality, production photos of Valkyrie Robot for PAO PHOTOGRAPHERS: BILL STAFFORD, JAMES BLAIR, REGAN GEESEMAN

Image courtesy of NASA/Bill Stafford, James Blair and Regan Geeseman, available at Wikimedia Commons.



In memoriam of Raymond Smullyan: An unfortunate dualist

Mind-body Dualists believe there are two different realms that define us. One is the physical realm, well studied and understood by the laws of physics, while the other one is the non-physical realm, where our selves exist. Our essence, our soul, if you want, exists in this non-physical realm, and it interacts and controls our physical body through some as yet unexplained mechanism. Most religions are based on a dualist theory, including Christianity, Islam, and Hinduism.

On the other side of the discussion are Monists, who do not believe in the existence of dual realities.  The term monism is used to designate the position that everything is either mental (idealism) or that everything is physical (materialism).

Raymond Smullyan, deceased two days ago (February 10th, 2017),


had a clear view on dualism, which he makes clear in this history, published in his book This book needs no title.

An Unfortunate Dualist

Once upon a time there was a dualist. He believed that mind and matter are separate substances. Just how they interacted he did not pretend to know-this was one of the “mysteries” of life. But he was sure they were quite separate substances. This dualist, unfortunately, led an unbearably painful life-not because of his philosophical beliefs, but for quite different reasons. And he had excellent empirical evidence that no respite was in sight for the rest of his life. He longed for nothing more than to die. But he was deterred from suicide by such reasons as: (1) he did not want to hurt other people by his death; (2) he was afraid suicide might be morally wrong; (3) he was afraid there might be an afterlife, and he did not want to risk the possibility of eternal punishment. So our poor dualist was quite desperate.

Then came the discovery of the miracle drug! Its effect on the taker was to annihilate the soul or mind entirely but to leave the body functioning exactly as before. Absolutely no observable change came over the taker; the body continued to act just as if it still had a soul. Not the closest friend or observer could possibly know that the taker had taken the drug, unless the taker informed him. Do you believe that such a drug is impossible in principle? Assuming you believe it possible, would you take it? Would you regard it as immoral? Is it tantamount to suicide? Is there anything in Scriptures forbidding the use of such a drug? Surely, the body of the taker can still fulfill all its responsibilities on earth. Another question: Suppose your spouse took such a drug, and you knew it. You would know that she (or he) no longer had a soul but acted just as if she did have one. Would you love your mate any less?

To return to the story, our dualist was, of course, delighted! Now he could annihilate himself (his soul, that is) in a way not subject to any of the foregoing objections. And so, for the first time in years, he went to bed with a light heart, saying: “Tomorrow morning I will go down to the drugstore and get the drug. My days of suffering are over at last!” With these thoughts, he fell peacefully asleep.

Now at this point a curious thing happened. A friend of the dualist who knew about this drug, and who knew of the sufferings of the dualist, decided to put him out of his misery. So in the middle of the night, while the dualist was fast asleep, the friend quietly stole into the house and injected the drug into his veins. The next morning the body of the dualist awoke-without any soul indeed-and the first thing it did was to go to the drugstore to get the drug. He took it home and, before taking it, said, “Now I shall be released.” So he took it and then waited the time interval in which it was supposed to work. At the end of the interval he angrily exclaimed: “Damn it, this stuff hasn’t helped at all! I still obviously have a soul and am suffering as much as ever!”

Doesn’t all this suggest that perhaps there might be something just a little wrong with dualism?

Raymond M. Smullyan

India considers the adoption of Universal Basic Income

A recent article published in The Economist reports that India is considering the adoption of a Universal Basic Income (UBI) scheme to replace a myriad of existing welfare systems.

Unlike the discussions that are taking place in other countries, this discussion about Universal Basic Income is not motivated by advances in technology and the fear of massive unemployment. The main aim of such a measure would be to replace many existing welfare mechanisms that are expensive, ineffective, and misused.

The scheme would provide every single citizen with a guaranteed basic income of 9 dollars a month ( hardly a vast sum ) and would cost between 6 and 7% of GDP. The 950 existing welfare schemes cost about 5% of GDP. Such a large scale experiment would, at least, contribute to make clear the advantages and disadvantages of UBI as a way to make sure every human being has a minimum wage, independent of any other considerations or the existence of jobs.


Photo by Amal Mongia, available at Multimedia Commons.