This post continues the story of quantum economics, which began here. There is a summary of posts to date at the end of this post.
Can you please note when reading this post and others in the series that I am not suggesting that quantum physics and economics are akin to each other. Instead, I am exploring how quantum thinking might help build new economic narratives, which is quite a different goal.
Infinite Promises, Finite Energy (MMT and Constraint)
“The state can create money. It cannot create wheat.” – anonymous
Modern Monetary Theory (MMT) has clarified something economists long obscured: a currency-issuing government cannot run out of money. It can always pay in its own currency. It does not need to tax first, or borrow first. It spends by creating money, and taxes later to control inflation and reclaim capacity.
This insight overturns the myths of austerity. But it also raises a question: if the government can create unlimited money, does that mean we face no constraints? Can we fund anything we want? The answer is both yes and no. Yes, money is unlimited. No, real resources are not.
Quantum thinking helps explain this tension. Money is like energy: it can be issued in infinite units, but the energy per unit depends on the resources available. If promises outstrip reality, the value of each promise falls. The challenge is not to limit promises, but to anchor them in the finite energy of the real world.
First: MMT's central claim
At its core, MMT makes three points:
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Government spending precedes taxation. The state creates money when it spends. Taxation withdraws money later.
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Borrowing is optional. Government bonds are not financing tools but interest-bearing savings accounts for the private sector.
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The real limit is inflation. The state can create unlimited money, but if it spends beyond real capacity, prices rise.
This is not a theory but a description. It is how modern money works.
Second: the illusion of financial constraint
Politicians and pundits like to say “there is no money” when justifying cuts. This is false. A sovereign government cannot run out of its own currency. The Bank of England cannot bounce the government's cheque.
The illusion of financial constraint is a political tool. It keeps the public compliant. It justifies austerity. It disguises choices as necessities.
But once we accept that money is unlimited, the conversation shifts. The real question becomes: what are the constraints that matter?
Third: the finite energy of resources
In physics, energy is conserved. You can convert it from one form to another, but you cannot create more.
In economics, real resources — land, labour, energy, materials — are finite. You can mobilise them, distribute them, and use them more efficiently. But you cannot conjure them from nothing.
Money can be created without limit. Resources cannot. The energy of the economy is fixed by physical and social capacity.
Fourth: promises versus capacity
Issuing money is a promise: a promise that goods and services will be delivered in exchange. But if the promises exceed what can be delivered, the value of each promise falls.
This is inflation. Too much money chasing too few goods. The problem is not that money has been created. It is that resources have not expanded to match.
The lesson is simple: money creation must be matched to real capacity. Create promises in line with energy, and the system is stable. Create promises beyond energy, and the system overheats.
Fifth: productive use of promises
All this being said, not all spending is equal. How money is used determines whether capacity expands or contracts.
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Consumption spending uses existing capacity. If resources are idle, this is harmless. If resources are tight, it can create inflation.
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Investment spending expands capacity. It trains workers, builds infrastructure, creates renewable energy. It increases the energy available for future promises.
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Speculative spending does nothing. It traps promises in asset markets, inflating prices but not capacity.
This is why austerity is doubly foolish. It cuts investment, shrinking capacity. And it leaves speculation unregulated, allowing promises to destabilise.
Sixth: inequality as a waste of energy
When wealth is concentrated, money is hoarded or speculated. The potential energy is not released into productive use. The system stagnates.
Redistribution is not envy. It is efficiency. By taxing idle wealth and funding public services, government channels promises into real flows. It turns trapped energy into circulating waves.
Inequality is not just unjust. It is an economic drag.
Seventh: inflation as a measurement problem
In quantum physics, measurement is tricky: the act of observing changes the system. In economics, inflation is similar.
Inflation is the signal that promises have exceeded capacity. But how we measure it is contested. Do we focus on consumer prices? On wages? On asset prices? Different measures reveal different truths.
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Consumer inflation might be low, while asset inflation is rampant.
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Wages might be stagnant, while rents surge.
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Essential goods might rise faster than luxuries.
To treat “inflation” as a single number is to miss the complexity. It is a blurred signal of deeper imbalances. And those imbalances have a significant social impact. House price inflation, whilst wages are static, prices people out of homes, for example. This problem of measurement is not just academic: it is a live issue of consequence, but has been too often ignored.
Eighth: policy for finite energy
What does policy look like if we take this seriously?
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Invest in capacity. Expand renewable energy, public transport, education, healthcare. Increase the real energy of the system.
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Manage demand. Use taxation to withdraw excess promises when resources are strained. But target taxes at the wealthy and at speculation, not at ordinary consumption.
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Control speculation. Prevent standing waves of financial energy that destabilise without expanding capacity. Capital controls, financial transaction taxes, tighter regulation.
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Plan transitions. Climate change makes finite energy more pressing. Transitioning to net zero requires aligning money creation with the energy of sustainable resources.
Ninth: the politics of abundance and constraint
MMT frightens orthodox economists because it reveals abundance: money is not scarce. But it also reveals the real constraints: resources are scarce.
The politics of the future must hold both together. We are not constrained by money, but by energy, land, labour, and climate. The role of government is to align infinite promises with finite capacity.
A politics that pretends money is scarce will fail. A politics that pretends resources are infinite will also fail. Only a politics that sees both truths can succeed.
Conclusion
Money is infinite. Resources are not.
The challenge of economics is to connect the two: to use the unlimited power of money creation to mobilise the limited power of real resources. To expand capacity through investment, to sustain flows through consumption, to prevent destabilisation through speculation.
This is not a counsel of despair. It is a call to realism. Austerity is a lie. Inflation is a signal. Policy is a choice.
If we direct promises wisely, we can mobilise the energy we have to meet social need, build resilience, and sustain the planet.
And only then can we fund the future.
Previous posts in this series
- Discussing quantum economics, accounting, money and more
- Quantum economics, part 1: Why Quantum Thinking Matters for Economics
- Quantum economics, part 2: Money as Particle and Flow
- Quantum economics, part 3: Entanglement and Double-Entry Bookkeeping
- Quantum economics, part 4: Quantum Uncertainty and Economic Forecasts
- Quantum economics, part 5: Speculation, Potential, and Energy
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This emergent theory reminds me that walking around this country there is an awful lot of latent energy just sitting around doing nothing, whilst what money there is just passes them by. There is so much productive work that could be done, jobs to be created, problems of the now and the future to be sorted out.
Instead, politicians seem to be happy to let that energy become anger, hatred, even better if we turn it on each other.
As a person from a thoroughly working class background, it was a point of personal honour that the working class knew who it was and how it was they were being stabbed in the back by capital. That seems to have faded – but then again, what is working class these days? Maybe it now it is really the ‘precariat’ – living from hand to mouth and whom have even less who are more easily riled up by their masters.
I have to admit that I am extremely angry myself at the moment but I won’t be told by anyone who I should be angry at. It is has nothing to do with the Left, socialists, trans-gender/gay, disabled people, immigrants, teachers, social workers, woke, Just Stop Oil, religious groups etc.
But what gets at me even more is my sense of injustice about it all. People are so dependent on being protected from exploitation from the government acting as a referee of fairness, that when government fails to do that, all hell breaks lose. As a working class person, I – we – relied on government for protection – domestically!
How can any government not see that? That it has a duty to the weakest – something that Jesus made very clear in his teachings that this so-called ‘Christian country’ should be guided by and is not.
I’m speaking as an atheist. But I think Jesus was correct because he was seeing much the same in his life time – suffering. It is this disjuncture, this fracture between what is said and what is done where the fault lines are and they need managing properly and government is the means by which to do it. Not markets. Not billionaires.
There are themes here we will get to…
I’m surprised. That’s an excellent post, thanks. 🙂
Why am I surprised? As a student of physics I’m not much impressed by the analogy with quantum mechanics. But, if thinking “out of the box” helps to clarify matters, as you have done here, then that’s all good.
Thanks 🙂
Thanks
Apologies for this slightly off-piste but I believe highly relevant tangent, given the seemingly daily escalation of hate and violence in the public and political realm, and it does chime in perfect timing with this exploration of how quantum thinking can free us from old paradigms.
This morning I read from Cynthia’s Bourgeault’s book (Mystical Hope) a section called ‘A Metaphysics of Hope’ where she argues lucidly how Christians are still using a Newtonian theology in a quantum universe. We keep trying to express a vision of unity within a metaphysics of separateness, she says.
Reading that sentence again I realised how well it enscapsulated our modern predicament of having to communicate our visions through the machinations of the internet via blogs and social media platforms whose algorithms by their very nature feed on judgment and division, breeding untruths and hate – a polarisation machine, basically. ‘A metaphysics of separateness’ describes it well. What chance, then, do we have of finding common ground when it is so desperately needed? What would quantum communication in the age of the internet look like?
What Cynthia then goes on to say, I felt, was very pertinent:
“If our activism becomes focused exclusively on outer results, the dissonance becomes immediate and unbearable. When the means do not match the ends, the flow is interrupted and the energy becomes confused.
If I say I am working for peace but am myself angry and self-righteous, then the energy I am putting into the atmosphere is anger and self-righteousness. If I am preaching the gospel of love but am myself rigid and judgmental, I am putting into the atmosphere rigidity and judgement.
The energy accompanying an action is objectively real; it powerfully affects the field in which the action plays out (even if we are completely unaware of what we are ‘putting out’), and it will ultimately carry the day. A right action done with the wrong energy will ultimately become a wrong action. And because of the discrepancy between means and ends, the action will ultimately self-cancel, following the precept Jesus laid down in the gospel “A house divided against itself will fall.”
I’m sure we would all profit, if activists of all stripes could remember this.
Noted
Thank you
Priest and peace activist John Dear makes a similar point in “The Sacrament of Civil Disobedience” (Labora Press, 2nd ed. 2022)
Going on an ‘anti-war’ protest with an attitude of anger and hatred towards the people, corporation, government etc against whom the protest is organised, is a self-defeating condition, negates the very ‘peace’ for which the protest is calling; and hence (in his spiritual framework) inherently ungodly.
Agree with Tim Kent’s comments @10.15.
Also impressed by the point you make about the meaning of ‘austerity’ in politics these days, which amounts to a technical re-definition of the term.
In ordinary language, ‘austerity’ does not imply untrammeled speculation: for instance, a monastery might well practise an austere way of life, but keep to a rule that prevents speculation, not least by strictly enforcing a ban on the possession of private property.
On the other hand, modern political practitioners of austerity are happy to let speculation run rampant.
I sense a close affinity between the thought in this blog and that of the Physiocrats, the sorely neglected 18th-century French economists that Steve Keen has done so much to publicise. Am I right, Richard?
To some degree, yes
Thank you for differentiating types of inflation in this most informatively analytical article!
Might it worth considering a differentiation of socio-economic groups in terms of their (modal/typical) effects on inflation?
It’s good to look at things from a different perspective but perhaps at the simplest level, it is pointless to create money to buy something that is not available for sale and cannot be made.
Conservative claims of Hyperinflation are entirely based on the notion that this is what occurs, that one day someone in power wakes up and decides to create a vast amount of money for no reason whatsoever, given that there is nothing that could possibly be bought with it.
Haven’t you notixed I agreed with you?