Here is a link to the download and partial transcript, Russ is one of the very best interviewers and of course he is a pioneer in the podcast genre.  Here is one excerpt:

Tyler Cowen: And I think overall academics are among the most complacent of the complacent groups in American society.

Russ Roberts: Fair enough.

There is more…

That is a new project by Jonathan Haidt and the Heterodox Academy, here is a partial summary:

Heterodox Academy announces a simpler, easier, and cheaper alternative: The Viewpoint Diversity Experience. It is a resource created by the members of Heterodox Academy that takes students on a six-step journey, at the end of which they will be better able to live alongside—and learn from—fellow students who do not share their politics.

It’s a very flexible resource that can be completed by individuals before they arrive on campus, presented in an orientation-week workshop, or expanded into a full semester course that students can take during their first year. (It could also be helpful in high schools, companies, religious congregations, and any other organizations that are experiencing sharp political divisions and conflicts.)

…The site is still under development: we welcome feedback and criticism. We particularly seek out professors, high school teachers, and diversity trainers who will partner with us to develop detailed teaching plans and activities. We will have a larger public launch of the project in August, complete with assessment materials that will allow you to measure whether the curriculum actually increased political knowledge and cross-partisan understanding.

Do click on the site itself for a fuller explanation, and please help out if you can.

Mishpacha Magazine featured an article by Philanthropist, Shlomo Yehuda Rechnitz of Los Angeles California discussing his view and approach to the age gap problem in frum circles and calling the current situation a Shidduch Catastrophe. In the article he discussed an idea to help solve the age gap and offered an incentive to marry off older girls for the upcoming year…

INCENTIVE: Subsidize money paid to the matchmaker:

For the upcoming calendar year of 5775, Mr. Rechnitz is offering to supplement the shadchanus of anyone successful in marrying off a girl age 25 or older, to a boy her age or younger, so that they receive a total compensation of $10,000. Certain minor conditions apply. This offer isn’t only for professional shadchanim. It applies to anyone and everyone, every age, race, or gender who makes a successful Shidduch that meets the criteria.

Shlomo Yehuda Rechnitz has approached the mission of marrying off all the girls in Los Angeles with the same intensity as he does for his own daughters. All the major shadchanim are aware that when any Los Angeles girl doesn’t have the funds for plane fare for a date, the shadchan can — without asking — automatically book the tickets and rental car, if necessary, for either the boy or girl, on the Rechnitz account. In addition, any shadchan who marries off a Los Angeles girl has his shadchanus supplemented to $4,000. If the shadchan can get a couple to date at least four times, they receive $500.

There is video at the link, and the comments offer several points of interest as well.  I am told by one reader that the 19k bounty has been discontinued.  Here is related coverage from Time, with an extensive discussion of the Mormon dating crisis as well.  Here is a very interesting article on Orthodox dating in Jerusalem.

For the pointers I thank Yehuda S.

Outside my apartment a cobbler has a sidewalk shop where he sits and fixes shoes. One of the things that interests me in this photo is the picture the cobbler hangs behind him, that’s BR Ambedkar. In the Cobblerindependence movement BR Ambedkar was the leader of the Dalit (untouchable) class and the guiding force in writing the Indian constitution, which in India makes him a combination of Martin Luther King and James Madison.

Ambedkar died in 1956 but he continues to be highly regarded, especially, but by no means solely, among the Dalits. Indeed, of the great triumvirate, Gandhi, Nehru, and Ambedkar, only Ambedkar seems to have grown in stature since his death. Gandhi is given lip service but his image no longer carries meaning. As Arundhati Roy put it, “Gandhi has become all things to all people…he is the Saint of the Status Quo.” The image of Ambedkar, however, still signals a demand for justice and an insistent claim that not all is yet right.

Today is Ambedkar’s birthday and at the stroke of midnight my neighborhood, which happens to be on Ambedkar Road, erupted in a party and parade that lasted until two in the morning.

Of the great triumvirate, I’ve always been partial to Ambedkar. He had a PhD in economics from Columbia where he worked under Edwin Seligman and later also graduated from the London School of Economics writing another dissertation under Edwin Cannan. Ambedkar was not a free market advocate and he didn’t write much in pure economics after the 1920s but he was an early supporter of monetary rules because he had a sophisticated understanding of the distributional consequences of monetary interventions and feared government manipulation.

A managed currency is to be altogether avoided when the management is in the hands of the government.

Ambedkar also wrote insightfully on the problem of India’s small farms, a problem that continues to plague India (although some of his solutions such as government ownership of land actually don’t fit the problem, lack of capital, that he emphasized).

So why does Ambedkar continue to resonate in modern India? Ambedkar never had Gandhi’s worship of the village and tradition. He understood that progress would come with cities, industrialization and education. Exactly the forces that are transforming India today. Ambedkar did not mince words:

The love of the intellectual Indian for the village community is pathetic. What is the village but a sink of localism, a den of ignorance, narrow mindedness, and communalism?

Most importantly, quoting Luce’s excellent In Spite of the Gods (still the best introduction to modern India):

Ambedkar gave India’s most marginalised human beings their first real hope of transcending their hereditary social condition. He saw the caste system as India’ greatest social evil, since it treated millions of people as sub-humans by the simple fact of their birth.

But even as the caste system declines in importance (in some ways), there remain those who are marginalized and downtrodden. Ambedkar, for example, resigned as law minister in post independence India when his bill to bring greater equality and property rights to women was rejected. Even today, Ambedkar’s vision is not complete. Ambedkar was a modernist, a rationalist, a believer in the principles of liberty, equality, and the rule of law for all, and for these reasons he remains relevant in modern India.

Patrick is co-founder and CEO of Stripe, based in San Francisco.  I recently told a reporter he was one of the five smartest people I have known; he is so smart, in fact, that he asked to interview me rather than vice versa, and so he and I created a new episode of Conversations with Tyler (transcript and podcast at that link, alas no video, and note that was recorded in January so on a few points the timeline may feel off).

We discuss whether macro is underrated, what makes Silicon Valley special, optimal immigration policy, whether Facebook is beneficial for society, whether I might ever vote for Donald Trump, how to start a new religion, Peter Thiel, Brian Eno, where I differ from Thomas Schelling, Michel Houllebecq, how to maintain your composure in an age of Trump, the origins of this blog, how I read so much, why Twitter is underrated, and the benefits of having a diverse monoculture, among many other topics.

Here is one bit:

COLLISON: …You’ve written a lot about how the study of economics has influenced your appreciation for the arts, and for literature, and for food, and all of the rest. You haven’t written as much about the influence in the reverse direction. How has your appreciation for and study of the arts influenced your study of economics? And is this a version of that?

COWEN: This is a version of that. Here would be a simple example: If you think about Renaissance Florence, at its peak, its population, arguably, was between 60,000 and 80,000 people. And there were surrounding areas; you could debate the number. But they had some really quite remarkable achievements that have stood the test of time and lasted, and today have very high market value. Now, in very naive theories of economics, that shouldn’t be possible. People in Renaissance Florence, they didn’t produce a refrigerator that we’re still using or a tech company that we still consult.

But there’s something different about, say, the visual arts, where that was possible, and it was done with small numbers. So there’s something about the inputs to some kinds of production we don’t understand. I would suggest if we’re trying to figure out, like what makes Silicon Valley work, actually, by studying how they did what they did in the Florentine Renaissance is highly important. You learn what are the missing inputs that make for other kinds of miracles.

Ireland and writing would be another example.

…COWEN: And I worry now that people in Ireland hear too much American English, too much English English, and that style of writing, talking, joking, limericks, is becoming somewhat less distinct. Still many wonderful writers from Ireland, but again, it’s like an optimal stock depletion problem, and maybe we’ve pressed on the button a little too hard.

COLLISON: The transaction costs should be higher?

And here is another:

COLLISON: Do we just need a sufficiently obfuscated version of the UBI and then we’re fine?

COWEN: We call it “disability insurance.”


COWEN: Well, I voted on each of these hires. I voted for them. For a lot of them, I was on the hiring committee. Robin Hanson’s a good example. When we hired Robin, he was much older than a typical assistant professor would be. And of course, we don’t practice age discrimination, and neither does anyone else, but . . .


COWEN: Robin was going to have a tough time being hired. And I gave Robin some of my papers to read. He came in. He was a little, actually, obnoxious to me. Though he’s one of the nicest people you’d ever want to meet. He sent me back comments on my papers, that they were all wrong.


COWEN: There was no preliminary politeness: ‘I thought this was interesting, but…’ I thought this was great. So I thought, “We need to hire Robin. Robin is different.” And Robin wrote papers I thought were crazy, but he clearly also was a genius. I pushed very hard to hire Robin, and he made a good impression on a lot of other people. He’s been with us ever since.

COLLISON: Were the papers in fact all wrong?

COWEN: Robin’s criticisms were all good points.


COWEN: But they weren’t entirely wrong.


The Hijra of India

by on April 11, 2017 at 7:31 am in Economics, Law, Religion, Travel | Permalink

Driving around Mumba one sometimes sees hijra begging at street intersections. The Indian term hijra is typically translated as eunuch but not all hijra are eunuchs or even want to be eunuchs so the term transgender is more accurate. In India, transgendered people are discriminated against, widely disliked, and feared. At the same time their blessings are sometimes sought after on important occasions.

hijraIt’s common for a transgendered person to be abandoned and thrown out of their home. Most then come to live in small communes of hijra headed by a guru and served by chelas (disciples/students).

We chelas must work hard, do the cooking inside the house, and most of the dancing outside. We have an obligation to look after our guru when she grows old, just like we would look after our own mother. In return, when we first become hijras our Chaman Guru teaches us chelas the way of the eunuchs.

(The quote is from William Dalrymple’s wonderful book, City of Djinns: A Year in Delhi. Dalrymple, however, draws too close a connection between hijra and the kind of eunuchs who were forcibly created to guard harems among the Mughals).

The communes of 5-15 hijras are like families but also like firms. The hijra make money by begging and by blessing weddings and births. The guru’s job is to learn the time and place of such celebrations for which she develop informants among midwives, musicians and caterers. A supra-community of hijra divide each city into exclusive territories. Each guru thus has a local monopoly and any hijra thrown out by her guru forfeits the right to work. A hijra thus has little choice but to work as a chela especially since other avenues of work are closed. Thus, the guru is both mother, father and boss.

The woman in the guru makes him feel motherly toward his chelas, but the man in him makes him authoritarian and dictatorial.

The blessings of the hijra are always double-edged. When are the blessed paying for the blessing and when are they are paying for the hijra not to curse them or just to go away? The hijra are not above embarrassing your wedding guests with bawdy and rude behavior.

Times have never been easy for the hijra but times are especially tough now because only the traditional occupations are open to them yet fewer people today believe in either their blessings or their curses. Many people consider them a nuisance. As a result, earnings are down.

Our main occupation is to perform badhai at weddings, or when a child is born. At such times we sing and dance to bless the newlyweds or the newborn. But can badhai alone fill our stomachs? Obviously not, and so we supplement our earnings by begging on city streets, and performing sex work, and dancing in bars and night clubs. Dancing comes naturally to us hijras.

…We are thus destitute. Estranged from family and ostracized by society, people couldn’t care less how we earn a livelihood, or where our next meal comes from. If a hijra commits a crime, the mob rushes to attack him while the police are only too glad to press charges against him. This is not to justify crime, but to reiterate that all crimes have a social dimension, and in the case of hijras this cannot be overlooked. Yet it is never taken into account.

A small trans and hijra empowerment movement works to bring greater acceptance to allow hijra to move into other occupations. On Sunday, I attended a hijra festival. The hijra were sweet and welcoming when I talked with them but it was not well attended.

The movement has found success among India’s liberal “internationalized” elite. India’s Supreme Court, for example, recognized a third gender in 2014, so Indian passports, driver’s licenses and other official documents now include M, F and an Other category. Gay sex, however, is still against the law (although prosecutions are rare to nonexistent). It’s notable that Bangladesh and Pakistan, two other countries not known for their liberalism, also recognize a third gender. The seeming contradiction is in part because sexual categories are different than in the West so, for example, sex between men and the third gender (hijra) isn’t considered sex between two men. As is true everywhere, all these issues are complicated and contested.

Ardhanari 2Intellectuals can also find support for the third gender in Hindu culture. The Vedas, for example, refer to Tritiya prakrti, people of the third sex, and the major Hindu texts treat homosexuality as normal, or at most give it mild admonishments. Hindu gods will often be reincarnated in different genders or even as hermaphrodites (the sculpture at Elephanta island near Mumbai shown at left depicts a hermaphrodite reincarnation of Shiva). The famous erotic carvings at the Khajuraho temples and elsewhere include depictions of homosexual sex.

The relative tolerance of the Hindu classics leads some people to blame Islamic and British influences on Indian society for it’s intolerance but discrimination against the Hijra is widespread. Although intellectuals may find support for tolerance in Hindu classics, the folk do not. Indians by and large are embarrassed about Khajuraho’s depiction of heterosexual sex, let alone anything more challenging.

The willingness of trans and hijra, both in India and the West, to live with discrimination and abandonment is testament to the great drive to live as one feels one is. I wish the hijra good fortune.

Hat tip: Kshitij Batra for discussion.

Hijra festival 2

A fundraising plan to hold a mock crucifixion of members of the public in Manchester city centre has been cancelled after Church of England clergy raised concerns it was blasphemous and unsafe.

Organisers of the Manchester Passion Play, which will tell the story of Christ’s crucifixion in the city’s Cathedral Gardens on Saturday, offered “the full crucifixion experience” for £750.

The offer, posted on the Manchester Passion 2017 Crowdfunder site, was removed after members of the play’s organising committee, which includes C of E clergy, expressed concerns it was potentially dangerous and blasphemous.

Reverend Falak Sher, a canon at Manchester Cathedral and chairman of the organising committee, said he vetoed the idea when it came to light.

He said: “When I saw it I did not like it, I thought it was disgraceful. The whole message of the cross is hope and love. When I saw this I was not very happy and asked the committee to take this one down.

“We didn’t like promoting the event in this way for £750. I thought it was not a very positive message when dealing with a message of love and hope.”

And yet the article gets better, and indeed draws upon economic analysis:

Stewart-Clark, who runs a business importing timber, said that the event had grown since it was first conceived to include a cast of 120, and 80 stewards. “The whole thing just got bigger and bigger and, of course, with that comes the infrastructure cost,” he said.

“Instead of being a £20,000 play it became a £55,000 play and the burden on raising money then falls on us. We were trying to think up some ideas, just bouncing around what would be good, and someone came up with the idea of letting people be crucified for £750.”

Stewart-Clark said that he did not think the idea was blasphemous, but that it was on “the grey line” and tasteless. “You have clergy wanting to play it safe and businessmen like me trying to raise the funding,” said Stewart-Clark. “There was a difference of opinion and what was a small disagreement has got out of all proportion.”

I enjoyed this sentence:

He said that he had never known anyone to fall off such a cross.

And this one:

Stewart-Clark said there were plenty of other bad fundraising ideas that were scrapped, including charging people a fee to sit next to the bishop to watch the play.

Here is the full article, interesting throughout, and with a photo of the initial fundraising ad.  For the pointer I thank John B.

Here is one bit, from the rapid fire back-and-forth:

Ezra Klein

The rationality community.

Tyler Cowen

Well, tell me a little more what you mean. You mean Eliezer Yudkowsky?

Ezra Klein

Yeah, I mean Less Wrong, Slate Star Codex. Julia Galef, Robin Hanson. Sometimes Bryan Caplan is grouped in here. The community of people who are frontloading ideas like signaling, cognitive biases, etc.

Tyler Cowen

Well, I enjoy all those sources, and I read them. That’s obviously a kind of endorsement. But I would approve of them much more if they called themselves the irrationality community. Because it is just another kind of religion. A different set of ethoses. And there’s nothing wrong with that, but the notion that this is, like, the true, objective vantage point I find highly objectionable. And that pops up in some of those people more than others. But I think it needs to be realized it’s an extremely culturally specific way of viewing the world, and that’s one of the main things travel can teach you.

There is much more at the link, entertaining throughout, with links to the full podcast as well.

For decades, liberals have called the Christian right intolerant. When conservatives disengage from organized religion, however, they don’t become more tolerant. They become intolerant in different ways. Research shows that evangelicals who don’t regularly attend church are less hostile to gay people than those who do. But they’re more hostile to African Americans, Latinos, and Muslims. In 2008, the University of Iowa’s Benjamin Knoll noted that among Catholics, mainline Protestants, and born-again Protestants, the less you attended church, the more anti-immigration you were. (This may be true in Europe as well. A recent thesis at Sweden’s Uppsala University, by an undergraduate named Ludvig Broomé, compared supporters of the far-right Swedish Democrats with people who voted for mainstream candidates. The former were less likely to attend church, or belong to any other community organization.)

That is from Peter Beinart, more of interest at the link.

A few of you have been asking me about the Straussian readings of The Complacent Class.  One of them refers to Deuteronomy 4:25-26:

“When you have had children and children’s children, and become complacent in the land, if you act corruptly by making an idol in the form of anything, thus doing what is evil in the sight of the Lord your God, and provoking him to anger, I call heaven and earth to witness against you today that you will soon utterly perish from the land that you are crossing the Jordan to occupy; you will not live long on it, but will be utterly destroyed. “

Here is external commentary on the passage: “It may be surprising that the result of complacency is not atheism but idolatry.”

The Elephant in the Brain: Hidden Motives in Everyday Life, and here is the opening bit of the summary:

Human beings are primates, and primates are political animals. Our brains were designed not just to gather and hunt, but also to get ahead socially, often by devious means. The problem is that we like to pretend otherwise; we’re afraid to acknowledge the extent of our own selfishness. And this makes it hard for us to think clearly about ourselves and our behavior.

The Elephant in the Brain aims to fix this introspective blind spot by blasting floodlights into the dark corners of our minds. Only when everything is out in the open can we really begin to understand ourselves: Why do humans laugh? Why are artists sexy? Why do people brag about travel? Why do we so often prefer to speak rather than listen?

Like all psychology books, The Elephant in the Brain examines many quirks of human cognition. But this book also ventures where others fear to tread: into social critique. The authors show how hidden selfish motives lie at the very heart of venerated institutions like Art, Education, Charity, Medicine, Politics, and Religion.

Acknowledging these hidden motives has the potential to upend the usual political debates and cast fatal doubt on many polite fictions. You won’t see yourself — or the world — the same after confronting the elephant in the brain.

Due out January 1, 2018, of course this is essential reading.

One of my favorites, David was great, here is the link to the podcast, video, and transcript.  Here is the opening summary of the chat:

Named one of the most influential Jewish thinkers of our time, Rabbi David Wolpe joins Tyler in a conversation on flawed leaders, Jewish identity in the modern world, the many portrayals of David, what’s missing in rabbinical training, playing chess on the Sabbath, Srugim, Hasidic philosophy, living in Israel and of course, the durability of creation.

Here are a few bits:

WOLPE: So as my friend Joseph Telushkin says, “Polygamy does exist in the Bible, it’s just never successful.” David does have many wives, and very strained and interesting and complex relationships with women. David has the most complicated and most described relationships with women of any character in the Hebrew Bible.

Those qualities that can be negative, in David are to some extent positive. One of the things that draws David out of the charge of simple narcissism is that he really listens, he pays attention — he pays attention to women over and over again. He listens to what they say and changes himself because of it. And that’s not a characteristic of men in the ancient world or the modern one that you can rely on.


COWEN: So again, I’m an outsider in this dialogue, but say I were thinking of converting to Judaism and I were asking you about Hasidic philosophy. Now in terms of some social connections, I probably would fit better into your congregation than into a Hasidic congregation. But if I ask you, on theological grounds alone, is there a reason why I should be hesitant about Hasidic philosophy? From the point of view of theology, what do you think is the greatest weakness there, or your biggest difference with it, given how much you like Heschel?


COWEN: How would you alter or improve rabbinical training?

WOLPE: I’ve given this a lot of thought. Let me just mention one area. When I speak to rabbinical students, I tell them all the time that the single most valuable commodity you have as a rabbi . . . you can answer that yourself, and then I’ll tell you what I think: your voice. Most people are going to come in contact with you when you speak to them. Not all of them, but most. There’ll be more people who come to your services than the number of people at whose bedside you will sit as they die.

And yet, most rabbis — most people — don’t know how to speak.

There is much more at the link, including about Israeli TV, where to visit in Israel, whether King David parallels Trump, the future of biblical commentary in a world of context-less social media, whether Canadian Jews are more likely to stick with the faith, whether Los Angeles is underrated, what is beautiful and significant in Islam, and the Iran nuclear deal and the settlements, among other topics.  Self-recommending…

And again, here is David Wolpe’s most recent book David: The Divided Heart, which was the centerpiece for the first part of the discussion.

Yes, the survey of “works of reaction” will continue, at what speed I am not sure.  I picked up Julius Evola, in particular his Revolt Against the Modern World, because of a recent NYT article claiming Evola’s influence over Steve Bannon.  I don’t consider the cited evidence for a connection as anything other than tenuous, but still the book was only a click away and Evola was a well-known Italian fascist and I’ve been reading in that area anyway (read in areas clusters!).  I read about 70-80 pages of it, and pawed some of the rest.  I was frustrated.  Upon revisiting the book, here is the passage I opened up to at random:

If on the one hand the original synthesis of the two powers is reestablished in the person of the consecrated king, on the other hand, the nature of the hierarchical relationships existing in every normal social order between royalty and priestly case (or church), which is merely the mediator of supernatural influences, is very clearly defined: regality enjoys primacy over the priesthood, just as, symbolically speaking, the sun has primacy over the moon and the man over the woman.

He then went on about sacrifices and “the priestly regality of Melchizedek.”  In later life, Evola sported a monocle over his left eye, and if you are wondering he did have a reputation as an anti-feminist theorist.  Oh give me the clarity of Mosley and Dugin!

I’ve been pawing through de Maistre and de Bonald as well, I’ll let you know if I find anything interesting there.  In the meantime, someone needs to write an Atlantic article about the much-neglected connection between Alt Right and mystical ideas.

I had heard and read so much about Dugin but had never read him.  The subtitle is Introduction to Neo-Eurasianism, and here were a few of my takeaway points:

1. His tone is never hysterical or brutish, and overall this comes across as scholarly (except for the appended pamphlet on “Global Revolution”), albeit at a semi-popular level.

2. He is quite concerned with tracing the lineages of Eurasian thought, thus the “neo” in the subtitle.  Nikolai Trubetzkoy gets a lot of play.  The correct theories of history are cyclical, and the Soviet Union was lacking in spiritual and qualitative development and thus it failed.

3. Dugin is a historical relativist, every civilization has different principles of development, and we must take great care to understand the principles in each case.  Ethnicities and peoples represent “inestimable wealth” and they must be preserved against the logic of a globalized, unipolar world.

4. Geography is primary.  Russia-Eurasia is a “steppe and woods” empire, whereas America is fundamentally an Atlantic, seafaring civilization.  Globalization tries to universalize what is ultimately quite a culture-specific point of view, stemming from the American, Anglo, and Atlantic mindsets.

5. Eurasian philosophy ultimately can contain, in a Hegelian way, anti-global philosophies, as well as the contributions of Foucault, Deleuze, and Debord, not to mention List, Gesell, and Keynes properly understood.

6. “It is vitally imperative for Turkey to establish a strategic partnership with the Russian Federation and Iran.”

7. The integration of the post-Soviet surrounding territories is to occur on a democratic and voluntary basis (p.51).  The nation-state is obsolete, so this is imperative as a means of protecting ethnicities and a multi-polar world against the logic of globalization.  Nonetheless Russia is to be the leader of this process.

8. “America’s influence is the most negative tendency in the world…”, and American think tanks and the media are part of this harmful push toward a unipolar world; transhumanism is worse yet.  Tocqueville, Baudrillard, and Dugin are the three fundamental attempts to make sense of America.  The Statue of Liberty resembles the Greek goddess of hell, Hecate.

9. The Eurasian economy must be subjugated to “higher civilizational spiritual values.”  City-dwellers are often a problem, as they too frequently side with the forces of globalization.

10. “Japan…is the objective leader of the Pacific.”  It must be liberated from the Atlanticist sphere of influence.  Nary a nod to China.

11. On Moldova: “Archaic?  Let it be archaic.  It’s great!”  At times he does deviate from #1 on this list.

12. Putin is his own greatest enemy because he leans too far in the liberal direction.

13. Dugin enjoys writing with bullet points.

14. “Soon the world will descend into chaos.”

Apart from whatever interest you may hold in these and other particulars, this is a good book for rethinking the notion of intellectual influence.  Very very few Anglo-American intellectuals have had real influence, but Dugin has.  That is reason enough to read this tract.

Addendum: Here is good background on what Dugin is up to these days.  His current motto: “Drain the swamp.”

A while ago I had some email with Noah Smith on this topic, now we are getting somewhere, this is from a new NBER working paper by Daniel M Hungerman, Kevin J. Rinz, and Jay Frymark:

We use a dataset of Catholic-parish finances from Milwaukee that includes information on both Catholic schools and the parishes that run them. We show that vouchers [funded by the government] are now a dominant source of funding for many churches; parishes in our sample running voucher-accepting schools get more revenue from vouchers than from worshipers. We also find that voucher expansion prevents church closures and mergers. Despite these results, we fail to find evidence that vouchers promote religious behavior: voucher expansion causes significant declines in church donations and church spending on non-educational religious purposes. The meteoric growth of vouchers appears to offer financial stability for congregations while at the same time diminishing their religious activities.

I’ve long maintained that the fiscal effects of vouchers, if they were implemented on a much larger scale, are the elephant in the room.  For better or worse.