What mindsets for investing markets can help with COVID thinking

What Markets can teach us

Markets are humbling.

As an intelligent - even extremely intelligent - young analyst. No matter how good she is. There will be decisions she misjudges. 

There are many uncertainties in markets and as I’ve referred to in my aphorisms - and others - one of the only certainties are the uncertainties.

The mental mindset to deal with those uncertainties and still make decisions - that have great weight as measures in millions or billions of dollars - takes training. By the time a young person forms into an adult much of that mindset may already be settled although more can be trained and the mindset can be continually worked upon.

This resilience or even antifragility (where you thrive on the uncertainty)  to deal with this in typical financial markets turns out to be useful for COVID.

There are uncertainties with COVID, tail (small but with large effects) risks, but decisions have to be made and may turn out to be wrong. Yet, you will have to make them.

Many analysts turn out not to be cut out for markets and investing as the strain on the mental mindset is too much. Unsurprisingly, COVID has caused strain on the mental health of many I know but there are lessons to be learnt for dealing with such risks.

  • Rely and assess the data. (see previous thoughts on forecasting and decision making).

  • Change mind if needed and reassess.

  • Don’t let the weight of the decision damage you.

  • You can control, what you can control.

  • What you can not control - you have to make peace with - as it is out of your control.


The same can be said for living with many aspects of special needs (disability) or other circumstances…

Here’s a piece on finding insights in the ordinary or even “boring” from travels with autism: Mindfulness and trains and here on what do you “see” when travelling on trains and buses

My book of aphorisms

Previous blogs on forecasting and decision making

Cliff Asness, Death of Value Investing

Cliff Asness (billionaire systematic quant based fund manager/investors) defends systematic value investing taking on two arguments, amongst a few:

-Value investing is too well known a strategic and so it’s now efficiently priced 

-Accounting metrics used by these strategies don’t reflect “value” - mostly as companies now own intangible assets both on balance sheet 

and off balance sheet (eg human capital) 

Asness does this by looking at different slices of the market:

-Value within industries 

-The market excluding certain industry sectors 

-The market excluding mega-cap size (largest companies) 

Asness seems to argue that an important reason why this type of strategy works over time is the behaviour of humans - then tendency of humans to over/under react. (I would note practitioners still hotly argue over why this strategy has worked over time and why there are periods - like recent years when it fails) He argues:

“...Besides just an inherent discomfort with randomness, part of the issue is confusion about why value works at all. It does not depend on getting big events or trends right. It does not depend on having perfect accounting information.

   Certainly, it does not require a lack of massive technological change over time. No matter what the situation, it simply needs investors to net overreact. Companies that are cheap need to tend to be a bit too cheap for whatever set of facts exists at that time, and expensive companies need to tend to be a bit too expensive.

   For instance, it’s OK if there’s more monopoly power for a few firms today than before (or any other thing being different this time), as long as humans will still tend to overdo estimates of how powerful and long-lasting those monopolies will be, and vice versa for cheap stocks that lack these advantages. We see no evidence that humans are now much more rational and less error-prone than they used to be.

 Furthermore, the systematic version of value almost always relies on extreme diversification. Therefore, stories that apply to a handful of stocks start out unlikely to be driving the overall factor performance or the cheapness of the factor we see today. But that is exactly what we need to prove or disprove below…”

The results are very much worth pondering.  

Now many market participants end up with the view that well traded and contested markets (liquid markets as practitioners say) are mostly efficient, much of the time.  But the flip side is that occasionally they are not efficient - or properly priced - and there may be liquidity, behaviour, structural and regulator reasons for this. 

This view is in a way behind the saying “if the price looks too good to be true, it probably is”

A properly contested market has fairly efficient prices.  And so too low a price must have a false (or maybe illegal factor) behind it or be false itself. The mispricing doesn’t hand around long otherwise. 

It’s also a force behind the rise in “passive” investing where investors and savers simply buy a large diversified index of companies and benefit from the “market” rate of return in that asset.  It’s typically the advice Warren Buffet gives for individual investors. He advises to buy america: (Ie a S&P 500 tracker index fund, and a little cash).  If you don’t have time to professional dedicate hours a week at thinking about investing you are unlikely to beat the market and even then many professionals don’t beat the market either. 

Back to Asness. He’s a very smart man with a whole team of super smart quantitative researchers along side him.This discussion on value has been noted by many investment people and is a known phenomena. This makes it intriguing as the more a feature such as “death of value” because established consensus - then if there is a behavioural element to the strategy - and it’s quite a big IF - then the greater a chance it may become true. Huh. ...  Second - third order and beyond thinking….

A link to Cliff Asness’ paper: Is Value Investing Dead.

Here’s an item on what the mental mindset for ceiling with uncertainty of COVID can teach you.


Taboo Cognition, Tetlock

From Philip Tetlock (2003) paper on Taboo Cognition: Thinking the unthinkable: sacred values and taboo cognitions.

Many people insist that their commitments to certainvalues (e.g. love, honor, justice) are absolute and inviol-able – in effect, sacred. They treat the mere thought oftrading off sacred values against secular ones (such as money) as transparently outrageous – in effect, taboo. Economists insist, however, that in a world of scarce resources, taboo trade-offs are unavoidable. Researchs hows that, although people do respond with moraloutrage to taboo trade-offs, they often acquiesce whensecular violations of sacred values are rhetorically reframed as routine or tragic trade-offs. The results reveal the peculiar character of moral boundaries onwhat is thinkable, alternately punitively rigid and forgivingly flexible.

This article summarizes an emerging body of research that explores how people cope – cognitively and emotionally –with a fundamental contradiction of social life. The contradiction can take diverse forms but its canonicalform can be stated simply.

On the one hand, as economistsfrequently remind us, we live in a world of scarce resources in which, like it or not, everything must ultimately take onan implicit or explicit price. Indeed, this austere insight prompted Oscar Wilde to define an economist as someonewho knows the price of everything and the value ofnothing.

On the other hand, sociological observers pointout that people often insist with apparently great conviction that certain commitments and relationships aresacred and that even to contemplate trade-offs with the secular values of money or convenience is anathema. In the social world inhabited by most readers of this journal, to be caught calculating the opportunity costs of one’s family or professional integrity or loyalty to one’s country is to reveal that one ‘just does not get it’ – that one simply does not understand what it means to participate in these rule-governed forms of social life in the roles of parent/spouse, scientist or citizen.

When economic necessity collides with cultural-identityand moral-religious imperatives, and in the modern world such collisions are common, the resulting dissonance can be excruciating.

Finite resources sometimes require placing at least implicit dollar valuations on a host of things that society at large, or vocal ideological sub-cultures, adamantly declare non-fungible: human life (what price access to medical care?), justice (what price access to legal representation?), preserving natural environments (what price endangered species?), and civilliberties and rights (can ethnic – religious profiling toidentify terrorists be justified on Bayesian and cost –benefit grounds?).

This article explores these issues in two sections. The first section offers a working definition ofsacred values and a set of hypotheses concerning howpeople cope with secular encroachments on such values. The second section sketches the principal lines of empiricalwork bearing on these hypotheses.

Conceptual backdrop

Political philosophers – from Aristotle to Marx and Nietzsche – have long speculated that citizens are morelikely to do what they are supposed to do if they believe themoral codes that regulate their lives are not arbitrarysocial constructions but rather are anchored in bedrock values that transcend the whims of mere mortals. ‘Don’t do x because I say so’ has less impact than ‘don’t do x because God says so’. By the middle of the 20th century, prominent anthropologists and sociologists had made the complementary observation that, although there is vast variation inwhat groups hold sacred, sacredness seems to qualify as afunctional universal across societies, both primitive and modern, and that moral communities erect a variety of psychological and institutional barriers to insulate sacredvalues from secular contamination.To jumpstart social-cognitive research on this topic,T etlocket al. defined sacred values as those values that a moral community treats as possessing transcendental significance that precludes comparisons, trade-offs, orindeed any mingling with secular values. Of course, the policy a community proclaims towards a sacred valuerepresents an expressed, not a revealed, preference. Our actual choices may belie our high-sounding proclamations that we have assigned infinite weight to the sacred value.

Tetlock et al. advanced a sacred value protectionmodel (SVPM) that asserted that, when sacred valuescome under secular assault, people struggle to protecttheir private selves and public identities from moral contamination by the impure thoughts and deeds impliedin the taboo proposals. The SVPM can be captured in three interrelated sets of propositions: moral-outrage hypotheses, moral-cleansing hypotheses, and reality-constraint hypotheses.

… to conclude:

…Intuitive theologians are suspicious, and unapologetically so, of the classic Enlightenment values of open-minded inquiry and free markets. Opportunity costs be damned, some trade-offs should never be proposed, some statistical truths never used, and some lines of causal/counterfactual inquiry never pursued.

More available here and Tetlock’s site here.

A blog on his Superforecasting ideas here and putting the ideas into practise on judging success of biopharma drugs here.

Time to Build and why we are not…

From legendary VC, founder and Silicon Valley pioneer Marc Andreessen in a viral essay with a simple call to arms: it’s time to build. Taking the moment turning in its head and flipping the VC critiques of “go fast breaks things” into why is everyone so slow.... thought provoking wherever you sit on investment or political spectrum. … Essay here.

And Ezra Klein on a commentary essay lays the blame not on ideas or ambition but on the log jams that are US institutions and politics. His companion commentary here.


Michael Liebreich on climate post-COVID

Michael Liebreich on climate post-COVID: "...Epidemics are not the only systemic risks to which we have been oblivious. In the run-up to the Great Financial Crisis we were oblivious to the systemic risks to our financial system posed by extreme levels of leverage and risky, opaque derivatives. And most people are still complacent about the systemic risks to our planetary environment posed by thoughtless economic development. Is it fanciful to hope that that as a result of Covid-19 the world pays a bit more attention to those urging us to respect our planetary boundaries, and a bit less to those pretending they do not exist?

In summary: Covid-19 is causing a massive drop in emissions this quarter, perhaps as much as 20%; after that, emissions will rebound, but remain significantly down until a vaccine enables a full recovery; even after that, they may well remain depressed for some years by an economy again hobbled by a colossal mountain of debt; and in the longer term, the stickiness of some of the new behavior, business models and technologies will certainly accelerate the transition to a low-carbon economy. Out of this terrible period, some good will come..." 4 min op-ed piece for BNEF here.