2026-01-22 18:39:31
This short note computes Trade Restrictiveness Index measures for current U.S. trade policy. Building on the ideas of Anderson and Neary (1996, 2005), the Trade Restrictiveness Index is the uniform tariff that leaves the U.S. consumer as well off as under actual policy. As of October 2025, U.S. trade policy is twice as restrictive as headline tariff numbers suggest. The Trade Restrictiveness Index is 23 percent, which stands in contrast to the 11 percent average tariff rate. Trade policy towards Canada and Mexico is two to three times more restrictive than average tariff rates suggest. Sectoral analysis shows that the restrictiveness is concentrated in vehicles, machinery, and electrical equipment.
That is from Michael E. Waugh.
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2026-01-22 13:22:41
Here is the audio, video, and transcript. Here is part of the episode summary:
Tyler and Diarmaid explore whether monotheism correlates with monogamy, Christianity’s early instinct towards egalitarianism, what the Eucharistic revolution reveals about the cathedral building boom, the role of Mary in Christianity and Islam, where Michel Foucault went wrong on sexuality, the significance of the clerical family replacing the celibate monk, why Elizabeth I—not Henry VIII—mattered most for the English Reformation, why English Renaissance music began so brilliantly but then needed to start importing Germans, whether Christianity needs hell to survive, what MacCulloch plans to do next, and more.
Excerpt:
COWEN: There’s a recent rise of interest in theories that attribute the rise of the West to the church banning cousin marriage, that this broke down clan structures. What’s your view of that hypothesis?
MACCULLOCH: It’s, as usual with such hypotheses, far too simple. I don’t see that so at all. Cousin marriages went on being a feature of Christianity, particularly if you’ve got a pope to dispense such marriages in the West. What could one say about such a theory? Clans, families were not broken up by Christianity. By far, the reverse. Those structures did not change very significantly. No, I don’t think that really works at all.
COWEN: Why does Islam so emphasize the sexual desires of women relative to Christianity?
MACCULLOCH: A good question. Because the Quran allows that to happen? The Quran has been interpreted by men when very often what it’s talking about is just people, so that may be one explanation. Islam did remain very much a militarized culture to start with, so it’s almost by definition run by men. There within it, is a powerful set of images for women in the Quran itself. On top of the Quran, there is so much added, and it’s usually added by male societies. So yes and no, really.
There is a constant strain of things one can say about the position of women in Christianity. Women are constantly carving out parts of Christian faith for themselves, against the fact that men are increasingly running the church. That’s a fact of life. Think of the mystics of the medieval West and the way in which so many of them are females. To be a mystic, you don’t need the male language of Latin, the language of the professions, the language of the clergy.
You can explore mysticism without the new invention of men in the 12th century — theology, which is something associated with, first, the cathedral schools and then the universities, both of which are male institutions. But mysticism, no. You can just get on with it. It involves many of the same themes in every religion that turns to mysticism, themes like fire and water, air. The vocabulary of the mystic really is quite universal. It is not restricted to Christianity or Islam or anything. It’s the way that one aspect of humanity works out when it tries to meet the divine.
COWEN: Why is Islam sometimes, at least at the intellectual level, so obsessed with Mary? You can debate whether she was a saint or a prophet. In a way, the role in Christianity is much more circumscribed.
And:
COWEN: Why are there still a fair number of English Catholics, but so few in the Nordic countries?
MACCULLOCH: Now, an interesting question. Lutheranism became much more universal in the Nordic countries. Catholicism did not survive there. The monarchies of these countries were, I think, much more thorough-going in suppressing it. I think the nobility also decided to go over to the Reformation fairly uniformly in Sweden, Norway, Denmark. Of course, it does matter when the nobility make decisions.
In England, they were divided. Quite a lot of the nobility and gentry did stick with the old faith, maybe because they admired many of the bishops of the old church. I did a little work of research on this in my younger days, in which you could see that those gentry who stayed Catholic after the Reformation were often those who had personal ties to the great bishops of the pre-Reformation church.
Yes, the picture is very different in England to that in Scandinavia. Also, remember that extraordinary counter case, the case of Ireland, where the government became Protestant as it did in England, but the great bulk of the population did not go with it. The story of Ireland is a story of the rejection of the religion of the upper classes right through to the present day, when they’ve now rejected so much of Catholicism too. Fascinating different stories next to each other there.
Recommended.
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2026-01-22 04:09:36
Just for future reference, I am left-handed…also note I play tennis and baseball with my right hand, however, should that ever arise as an issue. (In basketball I am left-handed, though.) I’ve never quite understood that, but there you go.
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2026-01-22 03:15:40
It is all the more remarkable, then, that within six years Britain’s agricultural output had transformed, more profoundly and at a faster pace than any time since the start of the Industrial Revolution. The most urgent need was to provide a substitute for all that previously imported foreign wheat. In 1939, Britain only had 11.8 million acres of suitable land under the plough, compared to 17.3 million acres of grass and pastureland. Four years later those figures had been almost exactly reversed — to 17.3 million and 11.4 million acres respectively. The amount of tillage soil devoted to wheat had doubled. Just over 4.2 million harvested tons of wheat, barley and oats had become 7.6 million tons. By 1943 the potato crop was almost twice as big as it had been in 1939. Less pastureland meant fewer animals, and so a veritable massacre on pork and poultry farms ensued. By 1943 there were almost 30 million fewer British chickens and 2.2 million fewer pigs than pre-war numbers. Cows were spared — but strictly for milk production, not beef.
That is from the new and excellent book by Alan Allport, Advance Britannia: The Epic Story of the Second World War, 1942-1945.
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2026-01-22 00:20:14
1. Seb Krier. Put your LLMs in dialogue with each other.
2. Cows use tools (NYT).
3. Choctaw Hayride.
4. Finland will be switching off its last remaining landlines.
5. Scepticism about the UK productivity comeback.
6. “In one of his final acts in office, Gov. Philip D. Murphy signed a bill on Monday requiring third, fourth and fifth graders to learn cursive.” (NYT, why?)
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2026-01-21 16:19:06
Using LLMs:
We measure how frontier research frames what is normatively at stake along the efficiency and equity dimension. We develop and validate an LLM-based measurement pipeline and apply it to 27,464 full-text journal articles from 1950 to 2021. Efficiency focused framing rises through the late 1980s, then declines as equity related framing expands after 1990, especially in applied work and policy evaluations. By 2021, papers with an equity component are about as common as papers framed purely around efficiency. President transmittal letters in the Economic Report of the President show a similar post 1990 shift toward equity, providing an external benchmark.
Here is the new NBER working paper by . I take this to be a sign of radical decline in the quality of our profession. I am all for welfare economics considering values other than efficiency. How about liberty, opportunity, and merit? Actual people, especially Americans, care about those too. The longstanding focus on equity as the relevant alternative to efficiency is one of the most blatant politicizations of economic research you will find. Most people doing it are not even aware of that, they simply take for granted that is the relevant trade-off.
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