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“Socialism Was Good in Theory” That assumes socialism’s theory was never seriously challenged. It was—long before the Soviet Union, Lenin, or any national-scale experiment. Five thinkers attacked its foundations from different directions. Tocqueville: Equality Can Become Servitude In 1848, Alexis de Tocqueville distinguished democracy from socialism. Both pursued equality, but democracy sought it while preserving individual freedom. Socialism risked achieving equality by expanding state power. Equality, he warned, is not automatically liberty. Bastiat: Redistribution Can Become Plunder In 1850, Frédéric Bastiat examined what happens when the state takes from some to give to others in the name of justice. He called this “legal plunder.” His concern was that politics could become a permanent struggle to control redistribution. Nietzsche: Equality Can Become Resentment Nietzsche attacked socialism psychologically. He saw egalitarianism as potentially rooted in resentment toward exceptional individuals, ambition, strength, and hierarchy. The danger was a culture that treated excellence as morally suspect—not lifting people upward, but bringing the exceptional downward. Böhm-Bawerk: Challenge the Economics In 1896, Eugen von Böhm-Bawerk attacked Marx’s economic theory, arguing that Marx’s labor theory of value could not adequately explain the relationship between labor values and actual prices. He challenged socialism’s claim to a scientific economic foundation. Mises: The Calculation Problem In 1920, Ludwig von Mises asked a devastating question: even if socialism is morally desirable, how would planners know what to produce? The sequence is clear: Tocqueville challenged the political premise. Bastiat challenged redistribution. Nietzsche challenged egalitarian psychology. Böhm-Bawerk challenged Marxian economics. Mises challenged central planning. All of them preceded the Soviet experiment. So “socialism was good in theory, but bad in practice” is not an argument. It is a historical claim that requires explaining why these objections were wrong.

Neutrality is not a security guarantee. It is a political declaration, not a shield. During the Cold War, Western planners explicitly considered the possibility of Soviet forces violating neutral Swiss territory, while actual Warsaw Pact war plans envisaged massive offensives #Neutrality #Security #ColdWar #Nocountrycodesarepresentinthetweet.

€800 Billion of Central Planning Europe’s defence problem illustrates a lesson politicians repeatedly refuse to learn: You cannot spend your way out of a supply problem. Ursula von der Leyen’s Commission has announced an €800 billion rearmament programme with the confidence of a central planner who has discovered that shortages can be eliminated by increasing the budget. The European Court of Auditors appears considerably less impressed. Its warning is devastating: insufficient coordination, fragmented funding, bottlenecks in materials and critical components, shortages of skilled personnel and serious difficulties in achieving readiness by 2030. Notice what is missing from the solution: more bureaucracy. The fundamental error is confusing financial resources with real resources. Governments can create euros with a stroke of a pen. They cannot create factories, engineers, semiconductors, explosives, machine tools, rare materials or production capacity by decree. Worse, the EU is attempting to coordinate what politicians cannot possibly know well enough to coordinate from Brussels: which technologies should be developed, which weapons should be produced, where capacity should be expanded, and how scarce resources should be allocated. That is precisely the information problem identified by Friedrich Hayek. Knowledge is dispersed throughout millions of individual decisions. Prices communicate that knowledge. Central planners replace those signals with political priorities, committees and funding programmes. The result is predictable: fragmentation, duplication, lobbying, distorted incentives and expensive procurement. Europe does need to rearm. But that does not prove that Europe needs an €800 billion bureaucratic spending programme. In fact, the opposite may be true. If defence is genuinely urgent, Europe should remove the obstacles preventing private capital, competition and production from responding to demand. Let companies compete. Let governments buy what actually works. Let prices reveal scarcity. Let inefficient producers fail. The question is not whether Europe can spend €800 billion. Of course it can. The question is whether Brussels can transform €800 billion of political spending into €800 billion of actual military capability. The Court of Auditors has just reminded us that money is not knowledge, bureaucracy is not coordination, and spending is not production. And history has never been kind to economies that confuse the three.

The Psychologist – The British Psychological Society – When Walls Become Wellness SOURCE: https://www.linkedin.com/pulse/psychologist-british-psychological-society-when-walls-sardella-ph-d--pu8sf/ Dr Luciano Magaldi Sardella and Professor Matteo Mantuano on how ‘Stramurales Participatory Street Art’ transforms urban mental health. Link: https://www.bps.org.uk/psychologist/when-walls-become-wellness The Psychologist, The British Psychological Society by esteemed Dr. Joe Sutton, Head of Science Communication at BPS Contenuto dell’articolo On a sweltering afternoon in June 2018, we stood in the central square of Stornara, a small agricultural town in Puglia, Southern Italy, watching something extraordinary unfold. Local artist Lino Lombardi was facilitating a heated discussion among residents about which mural designs should adorn their town's crumbling walls. What struck us wasn't the art itself, but the transformation we witnessed in the eyes of people who, just months before, had described their hometown as a place to escape. These were individuals reclaiming their narrative, voting on their future, literally painting over decades of decline. We are environmental and community psychologists who have spent over a decade studying how built environments shape mental health outcomes. Dr Luciano Magaldi Sardella's research focuses on participatory arts interventions in declining rural communities, while Professor Matteo Mantuano specialises in the psychological mechanisms of community empowerment and collective agency. When we first learned about the Stramurales festival in early 2018, we recognised it as a rare opportunity to observe participatory urban art as a potential tool for addressing the mental health crisis plaguing Southern Italy's depopulating towns. Over the past seven years, we have conducted extensive fieldwork in Stornara – interviewing residents, documenting the festival's evolution, and analysing its psychological and social impacts. What we found in Stornara was something far more significant than an innovative community-led arts initiative. It was environmental psychology in action – reshaping how we understand the relationship between built environments, participatory arts, and mental health. The Crisis Hiding in Plain Sight Recent research reveals an alarming convergence of environmental and mental health crises that remains curiously underexamined in psychological discourse. Mental health research receives a mere 2.3 per cent of overall National Institute of Health funding. We cannot know how much of that concerns our environments – both natural and built – which fundamentally shape our psychological wellbeing. The newly proposed field of 'EnvironMental Health' emphasises that deteriorating built environments correlate significantly with elevated stress, social isolation, and worsening mental health outcomes. Southern Italy's rural communities embody this crisis. Between 2002 and 2017, South Italy region lost approximately two million residents to migration, predominantly young adults aged 15-34. This exodus created what Johan Galtung described as 'structural violence' – systematic arrangements preventing communities from realising their potential. The mental health toll manifests not just in individual diagnoses, but in collective despair, eroded social capital, and communities watching their futures literally emigrate. Stornara exemplified this trajectory. By 2017, this municipality of 6,000 residents faced the familiar spiral: economic contraction precipitating youth emigration, accelerating infrastructure deterioration, driving further decline. Walls crumbled. Businesses shuttered. Hope evaporated. Then something changed. The Stramurales Revolution: Democracy through Design What emerged in Stornara transcends conventional cultural tourism. The Stramurales International Street Art Festivalworks through three foundational democratic mechanisms that distinguish it from superficial beautification projects. Organised through Stornara Life APS – an open-membership association founded by Maestro Lino Lombardi – the festival prevents elite capture through voluntary property owner participation ensuring no coercion; democratic content selection through annual community voting on festival themes and mural proposals; and transparent, inclusive governance that gives all residents a voice in the festival's direction. This participatory architecture facilitates what the World Health Organization describes as 'community empowerment' – processes enabling communities to increase control over determinants affecting their health. Recent field studies in Vienna demonstrate that urban art interventions reduce stress and anxiety while improving mood states, but Stramuralesgoes further by embedding art creation within democratic decision-making structures. When residents voluntarily offer walls and vote on content, they perform acts of material and psychological investment. This restoration of collective agency – the belief that residents can shape their hometown's future rather than merely witnessing decline – directly addresses the structural violence that erodes mental health. Between 2020 and 2025, Stornara experienced a huge increase in tourism revenue despite pandemic disruption. New businesses opened. A Stornara-born emigrant who returned reluctantly in 2017 to provide parental care, now works as a tour guide and describes Stornara as 'the coolest town in Italy'. These aren't just economic indicators. They're mental health outcomes. The Science behind the Transformation Contemporary research across multiple disciplines validates what Stornara residents experience viscerally. A 2024 systematic review examining 79 peer-reviewed articles identified how arts places – from permanent museums to temporary public installations – stimulate community engagement, enhance cultural identity, and foster social cohesion. Community-driven mural projects specifically strengthen local identity and pride, creating new routines for individuals to interact and build relationships. Recent experimental research in Berlin found that sidewalk-level art exhibitions significantly altered visitors' connection to and satisfaction with their neighbourhoods, improving overall wellbeing. This aligns with emerging theories on art viewing's impact on mental health, which identifies five key mechanisms: affective processes regulating emotions and stress; cognitive processes providing sensory stimulation and learning; social processes creating shared experiences; self-transformation through reflection; and resilience building for coping with challenges. Environmental psychology research demonstrates that built environments operate as therapeutic interventions. Studies on mental health inpatient facilities reveal that design elements affecting privacy, control, daylight access, and particularly the inclusion of artwork significantly impact patient outcomes. If hospital walls matter therapeutically, how much more do the walls we encounter daily in our communities? The Stramurales model harnesses these mechanisms through the recent concept of 'visual health activism'. Several murals explicitly engage health and human rights themes: Alaniz Niz's 'Refuge for All Migrants' represents exploited African agricultural workers; Sabotaje al Montaje's 'Turning Our Backs on Migration' challenges exclusionary policies; Devil Art Design's 'African Child at Sunset' portrays migrant youth seeking dignified futures. These works address social determinants of health through human rights advocacy. Migration policies denying basic rights create health vulnerabilities – including restricted healthcare access, hazardous working conditions, and psychological trauma from discrimination. The murals perform dual public health functions, in addressing residents' mental health while advocating for populations whose health rights face systematic violation. Place Attachment and Community Resilience The relationship between environmental perception, cultural identity, and community resilience has received substantial scholarly attention in 2024-2025. Research in rural China demonstrates that environmental perception of public spaces influences community resilience through chain mediating effects of cultural identity and place attachment. When communities transform their physical environments through participatory processes, they simultaneously strengthen the psychological bonds that underpin resilience. This explains why Stramurales succeeds where traditional economic development approaches falter. The festival doesn't just create economic value – though over 150 murals by international artists now attract thousands of visitors annually. It fundamentally reshapes residents' relationship with their environment, transforming narratives of decline into evidence of vitality. Each democratically selected mural becomes what resilience researchers call an 'anchor of hope' – tangible proof contradicting despair. Contemporary resilience theory emphasises that strength resides not merely in physical infrastructure but in social cohesion. A recent analysis of resilient urban design in marginalised American neighbourhoods found that residents' message – 'We like our neighbours, we like the character of where we live' – revealed that resilience is fundamentally about people and community. Design interventions succeed when they preserve and strengthen these social bonds, rather than imposing external visions. Stramurales embodies this principle. The democratic voting mechanisms ensure art reflects genuine community values rather than artist or curator preferences. This prevents the cultural displacement often accompanying urban regeneration, where improvements benefit newcomers while alienating existing residents. By centering resident agency, Stramuralesbuilds what researchers describe as 'critical resilience' – capacity addressing underlying inequalities rather than merely adapting to them. The Participation Gap and Universal Access These findings resonate profoundly with longstanding concerns about arts accessibility. The 2015 Warwick Commission documented that the wealthiest, most educated 8 per cent of the UK population accounted for 44 per cent of live music attendance and 28 per cent of visual art visits. This participation gap particularly affects communities that would benefit most from arts engagement for health and wellbeing. But Stramurales challenges this narrative. Street art as public health infrastructure requires no admission fees, no advance booking, no cultural capital to appreciate. It exists where people live, transforming daily commutes into encounters with beauty and meaning. The democratic selection process ensures accessibility extends beyond consumption to co-creation – residents don't just view art, they determine what appears on their walls. Recent research on participatory arts and social cohesion emphasises that successful interventions share common features: delivery in local communities, non-stigmatising approaches, flexibility, promoting social engagement, involvement of exhibitions, and delivery within specific timeframes. Stramurales incorporates all these elements while adding genuine democratic governance. This matters urgently. Mental health conditions among young people globally are rising, and traditional mental health services remain chronically underfunded. If we cannot scale clinical interventions to meet demand, we must invest in preventive public health approaches targeting social determinants. From Stornara to the World: Implications for Practice The Stramurales model offers a replicable template requiring modest financial investment but substantial community participation. Essential elements include voluntary engagement, democratic decision-making, strategic social media use for marketing, and integration of local narratives with global artistic practices. Several cities have implemented variations with promising results. Research on artistic interventions in urban spaces across Europe and Asia demonstrates that participatory art projects can serve as 'social prescribing', improving psychological resilience and enhancing public engagement. Tactical urbanism approaches – small-scale, low-cost interventions improving public spaces – increasingly incorporate art as core rather than supplementary elements. The implications extend beyond individual communities. International frameworks including the International Covenant on Economic, Social and Cultural Rights enshrine rights to health and cultural participation. State obligations to conserve, develop and diffuse culture should support community-driven cultural initiatives demonstrably impacting health outcomes. As pandemic governance analyses emphasise, future health policy reforms must address not only biomedical preparedness but underlying vulnerabilities in community resilience and social cohesion. Street art operating through participatory structures directly strengthens these dimensions. What Psychologists Can Do We have roles to play at multiple levels. First, we must conduct research documenting the mental health impacts of participatory arts interventions. While promising evidence exists, methodologically rigorous studies with adequate sample sizes and long-term follow-up remain scarce. We need experimental designs, not just observational studies, examining mechanisms through which environmental transformations affect psychological outcomes. Second, we should advocate for policy recognising arts engagement as health intervention. This means supporting public health funding for community arts initiatives, particularly in economically deprived areas where traditional development approaches have failed. We should work with urban planners, architects, and artists to integrate participatory arts into neighbourhood regeneration from inception, not as afterthoughts. Third, we must ensure interventions embody genuine participation rather than tokenistic consultation. The Stramuralesmodel succeeds because residents hold real power. Without this, arts interventions risk replicating existing power structures and potentially accelerating gentrification that displaces the communities they ostensibly serve. Fourth, we should employ arts-based research methods that centre community voices. Collaborative approaches like participatory theatre, photovoice, and collaborative poetics enable communities to articulate their experiences and aspirations in ways traditional psychological assessments cannot capture. These methods acknowledge that communities possess expertise about their own needs and potential solutions. Finally, we must situate arts interventions within broader frameworks addressing social justice. Art should not function as a 'sticking plaster' masking underlying inequalities. Instead, we should harness arts' disruptive potential to promote what researchers term 'critical resilience' – capacity challenging systemic injustices rather than merely helping people adapt to them. This means addressing not just symptoms (mental distress) but causes (structural violence, economic abandonment, policy failures). Reimagining Health Infrastructure The Stramurales case compels fundamental reconsideration of what constitutes health infrastructure. We typically envision clinics, hospitals, pharmacies – biomedical institutions delivering treatments for diagnosed conditions. But what if the most effective mental health intervention for a declining community isn't a new psychiatric facility, but democratic processes enabling residents to transform their visual environment? Walls covered with democratically selected art, created through genuine community participation, demonstrably improve community mental health while operationalising cultural rights described in international law. The modest financial investment required pales beside costs of clinical services treating preventable distress. For communities experiencing decline where traditional economic development has failed, participatory street art may offer the most cost-effective, accessible, and sustainable mental health intervention available. This isn't about romanticising art or dismissing serious mental illness requiring clinical care. It's about acknowledging that population mental health requires addressing social determinants – and that participatory arts targeting built environments, social capital, and collective agency directly address these determinants. The question facing psychology isn't whether art can function as health intervention – Stramurales and growing evidence demonstrate it can. Rather, the question is whether we possess imagination to rethink health infrastructure, recognising that effective mental health promotion may require democratic decision-making and community participation as much as clinical expertise. As we watched Stornara residents voting on murals that June afternoon, we witnessed people exercising a fundamental human capacity too often denied in our field: the power to shape their own environments and, through that shaping, to heal. Perhaps that's the most vital lesson Stramurales offers psychology – that sometimes the most therapeutic intervention isn't administered by professionals, but created by communities reclaiming their agency… one democratically selected wall at a time. Dr Luciano Magaldi Sardella holds a PhD in Cognitive Leadership at Aspire Institute, Harvard Business School. Professor Matteo Mantuano is Professor of Social Sciences and Psychoeducational Health, Unitré University of Milan, Italy. Photo: 'Kid trapped in a box' mural by Leticia Mandragora References: All-Party Parliamentary Group on Arts, Health and Wellbeing (2017). Creative Health: The Arts for Health and Wellbeing (2nd ed.). Belfiore, E. & Bennett, O. (2024). The social impact of the arts: An intellectual history. London: Palgrave Macmillan. Bone, J.K., Bu, F., Fluharty, M.E., Paul, E., Sonke, J.K. & Fancourt, D. (2024). Who engages in the arts in the United States? 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“Socialism Was Good in Theory” That sentence assumes the theory was never seriously challenged. It was. Long before the Soviet Union existed, before Lenin seized power, and before socialism had been tested on a national scale, major thinkers were already attacking its foundations—from very different directions. Five of them stand out. Tocqueville: Equality Can Become Servitude In 1848, Alexis de Tocqueville drew a sharp distinction between democracy and socialism. Both spoke about equality. But Tocqueville believed they pursued it in fundamentally different ways. Democracy, in his view, sought equality while preserving individual freedom. Socialism risked achieving equality by expanding the power of the state over the individual. His warning was essentially this: equality is not automatically liberty. A society can pursue equality so aggressively that it begins sacrificing the independence that makes political freedom meaningful. Bastiat: Follow Where Redistribution Leads Two years later, Frédéric Bastiat attacked socialism from a different direction. His question was deceptively simple: What happens when the state acquires the authority to take from some people and give to others in the name of justice? Bastiat called this “legal plunder.” His concern was not merely that redistribution might be expensive. It was that once government becomes the instrument through which competing groups obtain benefits from one another, politics can turn into a permanent struggle over who controls the machinery of redistribution. The problem, therefore, wasn’t simply how much the state redistributed. It was the principle that made redistribution legitimate in the first place. (bastiat.org⁠) Nietzsche: Equality Can Become Resentment Nietzsche approached socialism neither as an economist nor as a constitutional theorist. He attacked its psychology. He saw modern egalitarian movements as part of a much older moral impulse: resentment toward exceptional individuals and suspicion of strength, ambition and hierarchy. For Nietzsche, the danger was not simply that everyone might become economically equal. It was that a culture could begin treating excellence itself as something morally suspect. The goal would cease to be lifting people upward. It would become bringing the exceptional downward. Böhm-Bawerk: Challenge the Economics Then came Eugen von Böhm-Bawerk. In 1896, he turned his attention specifically toward Marx’s economic system. His criticism was not primarily moral or political. It was technical. Böhm-Bawerk argued that Marx’s theory of value did not adequately explain how the labor values developed in Capital could be reconciled with the actual prices Marx subsequently needed to explain. In other words, he attacked socialism where it claimed to possess a scientific economic foundation. The argument became one of the central criticisms of Marxian economics and helped launch a debate that would continue for generations. Mises: The Calculation Problem Then, in 1920, Ludwig von Mises attacked an even more fundamental question: Even if socialism is morally desirable, how would a socialist economy actually know what to produce? A functioning economy has millions of competing uses for scarce resources. Build a bridge or a hospital? Use steel here or there? Produce more machinery or more consumer goods? Under private ownership and markets, prices for capital goods provide information about relative scarcity and opportunity costs. Mises argued that abolishing private ownership of the means of production also removes the genuine market prices necessary for rational economic calculation. The problem wasn’t simply that socialist planners might make bad decisions. It was that the system deprived them of the very economic signals required to systematically compare those decisions. (Mises Institute⁠) And that was the sequence. Tocqueville challenged the political premise. Bastiat challenged the moral and legal mechanism of redistribution. Nietzsche challenged the psychology behind egalitarianism. Böhm-Bawerk challenged Marx’s economic theory. Mises challenged the possibility of rational central economic calculation. Five different thinkers. Five different objections. And all of them came before the Soviet Union had demonstrated what large-scale socialist government would actually look like. So “socialism was good in theory, but bad in practice” is not an argument. It is a historical claim that requires you to explain why these theoretical objections were wrong. The interesting question isn’t whether socialism had critics. It did. The interesting question is whether socialism ever adequately answered them” - ChatGPT

The Deadly Seduction of Democratic Socialism Young people are being urged to support “democratic” socialism—ideas blamed for tens of millions of deaths in the last century—promising that consent will make it work this time. But consent cannot make an economic system wise. A ballot cannot set the right prices for wages, goods, or services, nor prevent shortages, repression, or famine. This isn’t fringe. New York elected Zohran Mamdani, who says there should be no billionaires and backs rent freezes, state-run grocery stores, free CUNY, and higher taxes. Polling shows strong support for socialism and communism among Americans under 30. The core error is believing resources can be taken from creators and transferred without losing the knowledge that made them productive. Mao’s China illustrates the outcome: land reform dispossessed and killed landowners, production collapsed as local expertise was treated as an enemy, and grain seizures during the Great Leap Forward worsened a catastrophic famine. The lesson: destroying incentives, property rights, and local knowledge destroys production itself. Envy is often disguised as justice. Communist regimes cultivated resentment and turned grievance into political energy, making societies less focused on creating wealth and more focused on making others lose it. Even when central planners tried to subordinate families to the state, people preserved knowledge through markets, private plots, and community practice. Civilization isn’t a machine bureaucrats can redesign. Take away property and you don’t automatically transfer knowledge—abundance can vanish with it. Redistribution may promise equality, but if it destroys the people, incentives, and knowledge that produce abundance, the result is a hungry one.

Wil je de Verenigde Staten haten, lees dan de krant. Wil je de VS liefhebben, rij er dan doorheen. Ik heb het zelf recent getest. 21 dagen, zesduizend kilometer, elf staten, één auto. Ik kan bevestigen dat de stelling klopt. De aanleiding was 250 jaar Onafhankelijkheid. Al even lang een magneet voor wie meer gelooft in eigen talent dan in externe beperkingen. Toegegeven, Amerika is hier vandaag niet populair. Wat uit de VS komt, wordt steevast als negatief weggezet. Toch ben ik bijzonder dankbaar dat ik gegaan ben. Wie door de VS rijdt, ziet namelijk iets helemaal anders dan wie er alleen maar over leest. Overal wordt gebouwd aan wegen, fabrieken, datacenters, zonneparken of nieuwe woonwijken. Overal hangt de geur van ambitie. Zelfs in de armste staten van de VS is de infrastructuur vaak beter dan bij ons. Ook het verschil in mentaliteit is groot. In Europa werd na enkele weken heet weer officieel de apocalyps afgekondigd. Tegelijk is Phoenix in Arizona een van de snelst groeiende steden van de VS. Een stad waar de gemiddelde temperatuur van juni tot september boven de 40 (veertig) graden ligt. Ook de mensen die ik sprak waren stuk voor stuk bijzonder trots op het eigen land en positief over hun eigen toekomst. Tegelijk ook bijzonder veel patriottisme, nationale trots en vlaggen overal. Bijna ondenkbaar in Europa. Natuurlijk is Amerika niet perfect. In België zijn er vandaag heel wat mensen met een sterke mening over de VS. Er zijn er spijtig genoeg maar weinig die het ook baseren op eigen ervaring. Dat is jammer. Want de energie en ambitie van het land zijn bijzonder aanstekelijk. De VS valt dan ook niet te vernauwen tot een geografische eenheid of wie er op een bepaald moment in het Witte Huis zit. Amerika is al 250 jaar een droom en een aspiratie. Het idee dat morgen beter kan zijn dan vandaag. Het idee dat je daar zelf vooral iets aan kunt doen. Precies daaraan heeft Europa vandaag meer dan ooit nood. Wij zijn een continent geworden dat welvaart reguleert en herverdeelt in plaats van ze te vergroten. Dat slachtofferschap verkiest boven geloof in eigen kunnen. Dat planners en klagers meer rechten geeft dan bouwers. Daarom mijn advies aan elke ambitieuze jongere: maak een reis door de VS. In het slechtste geval blijf je daar, omdat de energie aanstekelijk is en je talenten er meer naar waarde worden geschat dan hier. In het beste geval kom je terug. Aangestoken, gedreven, ongeduldig en ambitieus. En probeer je vervolgens van dit continent een plek te maken waar groei, ambitie en ondernemerschap vanzelfsprekend worden. Er bestaat dan ook geen patent op de Amerikaanse droom. Op het radicale geloof in hard werken, groot dromen, meer eigen verantwoordelijkheid, een sterke nadruk op burgerschap en gemeenschapszin. Laat ons dat misschien leren van onze verre neven en nichten aan de andere kant van de Atlantische Oceaan. We kunnen er alleen beter van worden. #AmerikaanseDroom #Ondernemerschap #Reizen

•Convene Ukrainian and European defense planners to game out Russian escalation scenarios.  •US needs to learn from Ukraine’s critical infrastructure protection, given potential for similar targeting of the US •URGENT: Expand humanitarian aid for Ukraine’s civilians #Ukraine #HumanitarianAid #DefenseStrategy #UA #US #EU

Na Box 3 wordt middenklasse ook tot zijn dood belast. Er was een tijd dat Nederlanders belegden voor hun kinderen. Niet voor prestige. Niet voor een villa aan het Comomeer. Niet om zichzelf “vermogend” te voelen. Gewoon voor later. Voor een studie. Voor een eerste huis. Voor een buffer als het leven tegenzit. Voor de stille gedachte dat je kinderen het misschien iets makkelijker zouden krijgen dan jij. Dat was ooit de belofte van verantwoordelijkheid. Je werkte, betaalde belasting, spaarde wat overbleef, belegde voorzichtig, liet de tijd zijn werk doen en hoopte dat er aan het einde van je leven iets overbleef om door te geven. Maar ergens is dat morele contract verschove Wat vroeger zorg voor je gezin was, wordt steeds vaker gezien als een fiscale kans voor de staat. Tijdens je leven betaal je belasting over je inkomen. Daarna over je consumptie. Over je woning. Over je spaargeld. Over je beleggingen. Vanaf 2028 mogelijk zelfs over papieren rendement dat je nog niet hebt verkocht. En als er na al die jaren discipline nog iets overblijft voor je kinderen, dan staat de overheid opnieuw aan het bed van de overledene. Niet met verdriet. Niet met dankbaarheid. Maar met een aanslag De discussie wordt nu verkocht als een debat over ongelijkheid. En ja, die ongelijkheid bestaat. Wie ouders met een koophuis heeft, begint straks vaak met een enorme voorsprong. Volgens cijfers die NOS aanhaalt, erven kinderen van 75-plussers met een huurwoning gemiddeld veel minder dan kinderen van ouders met een koopwoning; in sommige vergelijkingen loopt dat verschil op tot twintig keer zoveel. Dat is een reëel probleem. Maar de oplossing kan niet zijn dat de middenklasse opnieuw de makkelijkste prooi wordt. Want de echte elite vindt routes. Die heeft BV’s, estate planners, stichtingen, adviseurs en internationale structuren. De onderkant heeft meestal weinig te erven en betaalt vaak geen erfbelasting. Daartussen zit het gezin dat precies genoeg heeft opgebouwd om zichtbaar te worden, maar niet genoeg om zich te verdedigen De leraar met een afbetaald huis. De ondernemer met een kleine zaak. De kapster en de taxichauffeur die samen een ton hebben belegd. De ouders die elke maand iets opzijzetten voor hun kinderen. Zij worden in dit debat te snel vermomd als “vermogend”. Maar dit is geen abstract vermogen. Dit is uitgestelde consumptie. Dit zijn vakanties die niet zijn genomen. Auto’s die langer zijn doorgereden. Avonden overwerken. Jaren discipline. Het is liefde in financiële vorm. En precies dat lijkt Nederland steeds minder te begrijpen. Een gezin dat iets wil nalaten, is geen fiscale maas. Een vader die belegt voor zijn kind, is geen ongelijkheidsmachine. Een moeder die spaart voor later, is geen probleem voor de schatkist. Toch verschuift de taal. Eerst was vermogen opbouwen verstandig. Nu klinkt het verdacht. Eerst was nalaten aan je kinderen een teken van zorg. Nu wordt het gepresenteerd als iets waar de samenleving “recht” op heeft. Dat is de echte culturele draai Nederlanders beleggen niet meer alleen voor hun kinderen. Ze beleggen steeds vaker met het gevoel dat de overheid alvast meerekent. Een deel voor box 3. Een deel voor inflatie. Een deel voor toekomstige regels. En aan het einde: nog een deel bij overlijden. Dan moet je niet verbaasd zijn dat mensen hun vermogen anders gaan structureren, eerder gaan schenken, minder vertrouwen hebben of zich afvragen waarom ze überhaupt nog zo braaf zouden opbouwen. Een land dat gezinnen vertelt dat ze zelfstandig moeten zijn, maar hun zelfstandigheid telkens opnieuw belast, zaagt aan zijn eigen fundament. Want vermogen doorgeven is niet alleen economie. Het is continuïteit. Het is familie. Het is de gedachte dat jouw arbeid niet ophoudt bij jouw dood, maar nog iets mag betekenen voor wie na jou komt. Als de staat zelfs dat moment steeds meer naar zich toetrekt, verandert de burger langzaam van vader, moeder, kind en erfgenaam in iets kleiners. #belastingklimaat #middenklasse #vermogensopbouw

Voor wie vandaag kreunt onder de hitte: trek eens een bos in. Heb ik zonet even gedaan, het is ongelooflijk hoe je daar onmiddellijk zelf ervaart hoezeer bomen al honderd-duizenden en zelfs miljoenen jaren een bijzonder efficiënte vorm van klimaatregeling verzorgen. Een stedelijke hitte-eilandomgeving kan letterlijk 5 tot 10°C warmer aanvoelen, maar bomen zorgen voor natuurlijke verkoeling, schaduw en vochtigheid. Heel verfrissend, misschien ook als ‘concept’ voor de planners, betonliefhebbers en windmolenfanaten die hopelijk nog genoeg bomen laten staan om ervan te genieten. 🌳😎 De natuur blijft een wonderlijk stukje technologie. #Natuur #Klimaat #Hitte