In Part 1 of this Blog, I described some of the possibilities that AI might provide us in terms of developing what could become a utopian Society. I named the economic system that such a society would need as an Equalitarian Economy as opposed to a Capitalistic, Socialistic, Communistic or any other type of economy that ever existed. This new economy would be extremely Democratic in that everyone would be able to benefit from it. I described several critical parameters of such an economy which included:
Core Principles of Equalitarianism:
Shared Prosperity: Wealth produced by automated systems and AI is treated as a collective inheritance, not private privilege.
Universal Security: Every person is guaranteed access to health, education, housing, food, and connectivity as rights of citizenship.
Democratic Ownership: Data, infrastructure, and automation are managed for the public good through civic and cooperative institutions.
Ecological Balance: Progress is measured not by growth alone but by sustainability and planetary stewardship.
Purpose Beyond Profit: Humans pursue creativity, service, and learning as the highest expressions of freedom in a post-labor world.
Transparency and Trust: Economic algorithms and institutions operate openly, accountable to citizens, not corporations.
Responsibility and Contribution: Freedom is balanced with duty—to community, environment, and future generations.
Cultural Flourishing: Arts, education, and civic engagement become the new engines of meaning.
Global Solidarity: Equalitarianism recognizes that abundance must be shared across borders to preserve peace and human dignity.
The Equilibrium Principle: Every policy seeks harmony between technological power and human values.
Some people would call me overly idealistic or say that I had my head in the clouds. They would argue that humans being can never create a society that evidences the characteristics noted above. Karen says I am the ultimate pessimist. That I don’t trust anyone or anything. How do I resolve these apparent contradictions in my personality? Who is right? Am I a fuzzy headed idealist or a skeptical pessimist who thinks the worse in every situation?
When someone calls me an unrealistic idealist who doesn’t understand human nature, I take it as a backhanded compliment. I do understand human nature—both its flaws and its possibilities. I’ve spent a lifetime studying how fear, greed, and ego shape behavior, but I refuse to believe they are destiny. To me, realism without conscience is cynicism, and idealism without realism is sentimentality. The space I try to inhabit is between the two: the realm of the pragmatic humanist.
I believe that understanding human nature means believing that it can grow—through education, empathy, and systems that bring out our better selves. I’m not an unrealistic idealist; I’m a realist of potential. The human race has yet to tap the potential that lies in all of us. From the newborn baby to the fading senior citizen. From America to Europe to Africa to Asia. From the poorest people in the world, to the richest. We have so much untapped potential. If we could only learn to love others instead of hating others.
Baha’u’llah taught that love is the fundamental principle of existence, the “spirit of life” for humanity, and the most powerful force for progress. Jesus said that the two greatest commandments are to love God with all your heart, soul, and mind, and to love your neighbor as yourself. Buddha described love as a boundless, benevolent wish for the happiness of all beings, a quality he called loving-kindness. Muhammad’s teachings on love emphasized love for the sake of Allah, which includes compassion for all of humanity and other creations. Krishna teaches that “he who does my work, who loves me, who sees me as the highest, free from attachment to all things, and with love for all creation, he in truth comes to me.”
Dr. Deming once told me that transformation starts in the heart but ends in the brain. Transformation requires a new way of thinking and not following the dead ends that come from thinking in a box. Einstein said that we cannot solve the problems of today with the same level of thinking that created these problems. We can make a better world, and we can be better people, but it requires love, empathy, compassion and kindness. Once we understand this, we can think our way to the world that we can only dream of now. How can we get there from today?
Transitioning from Today to Tomorrow:
The road to 2075 could unfold in three arcs:
2025–2035: Universal healthcare, education, pilot dividends, civic wealth funds.
2035–2055: Scaling UBB modules, digital public wallets, land value taxes.
2055–2075: Constitutional right to the Bundle, full Automated Productivity Dividend (APD) , AI-audited transparency.
The system’s heart is trust. Algorithms determining the APD or resource prices must be openly audited. Fiscal boards set rules, not politicians seeking applause. Citizen assemblies test and refine programs through feedback loops, ensuring continual improvement—Plan, Do, Study, Act (The Deming Cycle) on a planetary scale.
Here are the key elements of my Equalitarian Economy and how they would work.
1) What’s guaranteed (the “Universal Basic Bundle”)
Instead of only cash, society guarantees a bundle of essential services, delivered like utilities:
- Healthcare: universal coverage with public providers + private options layered on top.
- Food: a baseline food allowance redeemable at grocers/meal services; nutrition standards, not one-size-fits-all rations.
- Housing: right to housing via public development + vouchers + mutuals; minimum quality standards.
- Education: free lifetime learning, credentials, and creative/technical studios.
- Connectivity & Mobility: free broadband and a mobility pass (local transit + basic distance allotment).
The bundle is portable, unconditional, and choice-preserving (people pick among accredited providers). Think “public option platforms” rather than one provider per need.
2) How people get spending power (beyond the basics)
Everyone receives an Automated Productivity Dividend (APD)—a cash-like stipend reflecting the value created by AI/robotic capital. It’s funded by:
- Sovereign & civic wealth funds that own broad stakes in AI/robotic enterprises.
- Resource rents (land value, spectrum, minerals), carbon fees, and environmental charges—returned equally as dividends.
- A luxury VAT and/or robot/compute levy on supernormal AI rents (carefully designed to avoid stifling innovation).
Result: basics in-kind + optional cash for variety and luxuries.
3) Who owns the machines (so the dividend is real)
Without purposeful ownership design, a few owners capture everything. Options that spread the gains:
- National/municipal wealth funds (Alaska-style, but scaled and diversified into AI).
- Pension & community funds mandated to hold a share of AI/automation indexes.
- Data & model trusts that license public data/commons to AI firms in exchange for recurring royalties paid to residents.
- Cooperative platforms where users/workers/cities co-own service robots and local models.
Mixing these creates a plural, resilient ownership base that throws off steady APD cashflows.
4) How to allocate real scarcities
Even with abundant automation, some things will remain scarce: prime urban land, top-tier medical slots, rare materials, energy peaks.
Use clear, fairness-preserving allocation rules:
- Congestion pricing for peak resources (electricity at 6–9pm, popular transit slots)—revenues go back to people.
- Auctions with dividend money for luxuries/rare items (keeps fairness and price signals).
- Lotteries with rotation for non-monetizable scarcities (e.g., coveted campsites).
- Personal environmental/material budgets (cap-and-dividend) to keep within planetary limits while preserving individual choice.
5) Governance that people can trust
- A Constitutional floor of social rights (bundle + APD) guarded by independent fiscal/actuarial boards.
- Transparent algorithmic policy: models that set APD levels, bundle rates, and scarcity prices are open-audited; citizens’ assemblies review changes.
- Local experimentation / national reinsurance: cities iterate; the center backstops risks.
- A Deming-style continuous improvement loop: publish indicators, test alternatives, keep what works.
6) Work, purpose, and status in a post-work world
“Jobs” give income, yes—but also identity, mastery, and community. Replace the income function with APD + bundle; replace the meaning function with:
- Civic & creative missions (caregiving, arts, restoration ecology, mentoring, open-source, local news).
- Reputation and recognition systems (think honors, badges, grants, residencies) that are non-financial but unlock opportunities (studio access, travel fellowships, lab time).
- Voluntary problem prizes for hard societal challenges—open to anyone.
Let us look at how the above ideas would work on a day-to-day basis. We will watch how Maya, one citizen in the new economy would receive economic benefits:
- Maya receives the bundle automatically (healthcare, housing lease, mobility, broadband, education access) plus a monthly APD deposited into her public wallet.
- She books a surgical consult on the health platform, enrolls in a ceramics + music course, and applies for a community garden micro-grant.
- Peak-hour e-bike lanes use congestion pricing; her wallet is refunded weekly with the proceeds.
- She enters a materials-light design contest; the prize is a year in a shared studio with high-end tools—no salary needed, but high status and joy.
How long would it take to transition to this new economy. We can look at a path that such a transition might take. (so this isn’t sci-fi hand-waving or pie in the sky thinking)
Years 0–10
- Make healthcare and education genuinely universal; scale housing-first programs.
- Launch/expand sovereign & civic wealth funds; start data trusts for public sector datasets.
- Pilot UBB modules (mobility, broadband, food) in cities; pilot APD at modest levels via carbon/resource dividends + luxury VAT.
- Enact land value tax shifts and congestion pricing with rebates/dividends.
Years 10–25
- Ratchet APD as automation rents grow; fold in compute/robot levies if warranted.
- Convert portions of tax expenditures into automatic bundle entitlements.
- Standardize digital ID + public wallet (privacy-preserving) for payments and allocations.
- Scale community/co-op ownership of local service robotics.
Years 25–50
- Codify the social rights floor; stabilize APD against business cycles with rules-based mechanisms.
- Shift most routine administration to auditable public AI; keep humans on goals, ethics, and appeals.
- Tighten ecological caps with cap-and-dividend so abundance doesn’t overshoot the planet.
Now let us look at the Feasibility or Likelihood that such a transition could ever take place.
- Feasibility (could we?)
High, in terms of some pieces. Every element has real-world precedents: public services, dividends from shared assets, congestion pricing, social wealth funds, lotteries, co-ops. Stitching them together is an engineering-and-governance project, not magic.
- Likelihood (will we?)
Medium-low. Left to markets alone, AI rents concentrate; political resistance to broad ownership and unconditional floors is strong. Likelihood rises if we start now with: building civic wealth funds, enshrining social rights floors, deploying public wallets, and sharing automation rents early so people feel gains, not only disruption.
Every component already exists somewhere—Alaska’s oil dividend, Norway’s wealth fund, Singapore’s housing model, open-source governance. Integration is engineering, not fantasy. We must act deliberately and share compassion for all of humanity. Otherwise, AI and automation will only amplify inequality. But if we start early—own public AI equity, legislate social rights floors—than the likelihood rises sharply.
Bottom line
A post-work economy is possible if we socialize a slice of the returns to automation (not all of the economy), guarantee a Universal Basic Bundle, and use transparent, fair allocation for what remains scarce. People keep freedom, society keeps stability, and progress keeps its edge.
Two thousand years ago, the Roman Empire started its decline after having been the greatest empire that the world had yet seen. Many historians point to the decadence of the Roman Empire during its decline. “Decadence” is defined by the Oxford On-Line Dictionary as, “Moral or cultural decline as characterized by excessive indulgence in pleasure or luxury.” The Romans had their “Bread and Circuses.” The Oxford Dictionary defines “Bread and Circuses” as, “A diet of entertainment or political policies on which the masses are fed to keep them happy and docile.” For many, football and politics are the bread and circuses or our American Empire. I think the rot and decay in America today goes much deeper than that. Here is my list of some of the decadence that I see in the USA today:
I have another T-Shirt where I list the “No Exceptions” groups that somehow seem to be conveniently overlooked by many Cultural Christians. The major fallacy that many Christians seem to observe is to define their neighbors as either someone in their own church or in their own social group. When Jesus included the Samaritans who were an outcast group at the time as his neighbors, this should have made it clear that you must go beyond your tribe or friends to include other nations, other ethnicities, other religions, and other people with different beliefs as your neighbor.
group in Syria
How come people put large ugly tattoos all over their bodies? Why would anyone pay $300 dollars for faded ripped jeans? How could anyone marry someone like that? Why would anyone let themselves be treated like that?”
Aging Capriciously 