Monday, January 26, 2009

Told you so: AmEx Earnings Drop 79% - WSJ.com

AmEx Earnings Drop 79% - WSJ.com

Earlier:

Amex next to enter the fail?

"Double, double toil and trouble; Fire burn and cauldron bubble. Cool it with a baboon's blood, Then the charm is firm and good. O well done! I commend your pains; And every one shall share i' the gains; And now about the cauldron sing, Live elves and fairies in a ring Enchanting all that you put in. By the pricking of my thumbs, Something wicked this way comes."

- William Shakespeare, "Macbeth", Act 4 scene 1

With disaster unfolding at Capital One one has to wodner how AXP is going to weather this storm. AXP reports earnings monday at 5:00pm it could be ugly. I'll be net buying volatility in AXP on monday. You've gotta figure when Ken Chenault turned AXP into a bank and took $3.5bn in TARP funds that he saw something ugly looming on the horizon.

Sunday, January 25, 2009

Implied Volatility and the allegory of the cave

The Options Market is Mispriced (more on this later... maybe)

From the Matrix:
"Morpheus : The Matrix is everywhere. It's all around us, even in this very room. You can see it when you look out your window or when you turn on your television. You can feel it when you go to work, when you go to work, when you pay your taxes.The Matrix is the world that has been pulled over your eyes, to blind you from the truth.
Neo : What truth? 
Morpheus : That you are a slave, Neo. Like everyone else, you were born into bondage, born into a prison that you cannot smell or taste or touch. A prison...for your mind.... Unfortunatly, no one can be... told what the Matrix is... you have to see it for yourself.  This is your  last chance. After this, there is no turning back.....You take the blue pill, the story ends. You wake up and believe...whatever you want to believe. You take the red pill.....you stay in wonderland...and I show you just how deep the rabbit hole goes."

The Allegory of the Cave (The Republic , Book VII)

Socrates
   And now, I said, let me show in a figure how far our nature is enlightened or unenlightened:, Behold! human beings living in an underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.

Glaucon
   I see.

Socrates
   And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.

Glaucon
   You have shown me a strange image, and they are strange prisoners.

Socrates
   Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?

Glaucon
   True, he said; how could they see anything but the shadows if they were never allowed to move their heads?

Socrates
   And of the objects which are being carried in like manner they would only see the shadows?

Glaucon
   Yes, he said.

Socrates
   And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?

   And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy, when one of the passers-by spoke that the voice which they heard came from the passing shadow?

Glaucon
   No question, he replied.

Socrates
   To them, I said, the truth would be literally nothing but the shadows of the images.

Glaucon
   That is certain.

Socrates
   And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision,, what will be his reply? And you may further imagine that his instructor is pointing And when to the objects as they pass and requiring him to name them, will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?

Glaucon
   Far truer.

Socrates
   And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take refuge in the objects of vision which he can see, and which he will conceive to be in reality clearer than the things which are now being shown to him?

Glaucon
   True, he said.

Socrates
   And suppose once more, that he is reluctantly dragged up a steep and rugged ascent, and held fast until he is forced into the presence of the sun himself, is he not likely to be pained and irritated? When he approaches the light his eyes will be dazzled, and he will not be able to see anything at all of what are now called realities?

Glaucon
   Not all in a moment, he said.

Socrates
   He will require to grow accustomed to the sight of the upper world. And first he will see the shadows best, next the reflections of men and other objects in the water, and then the objects themselves; then he will gaze upon the light of the moon and the stars and the spangled heaven; and he will see the sky and the stars by night better than the sun or the light of the sun by day?

Glaucon
   Certainly.

Socrates
   Last of all he will be able to see the sun, and not mere reflections of him in the water, but he will see him in his own proper place, and not in another; and he will contemplate him as he is.

Glaucon
   Certainly.

Socrates
   He will then proceed to argue that this is he who gives the season and the years, and is the guardian of all that is in the visible world, and in a certain way the cause of all things which he and his fellows have been accustomed to behold?

Glaucon
   Clearly, he said, he would first see the sun and then reason about it.

Socrates
   And when he remembered his old habitation, and the wisdom of the den and his fellow-prisoners, do you not suppose that he would felicitate himself on the change, and pity them?

Glaucon
   Certainly, he would.

Socrates
   And if they were in the habit of conferring honors among themselves on those who were quickest to observe the passing shadows and to remark which of them went before, and which followed after, and which were together; and who were therefore best able to draw conclusions as to the future, do you think that he would care for such honors and glories, or envy the possessors of them? Would he not say with Homer,
Better to be the poor servant of a poor master, and to endure anything, rather than think as they do and live after their manner?
Glaucon
   Yes, he said, I think that he would rather suffer anything than entertain these false notions and live in this miserable manner.

Socrates
   Imagine once more, I said, such a one coming suddenly out of the sun to be replaced in his old situation; would he not be certain to have his eyes full of darkness?

Glaucon
   To be sure, he said.

Socrates
   And if there were a contest, and he had to compete in measuring the shadows with the prisoners who had never moved out of the den, while his sight was still weak, and before his eyes had become steady (and the time which would be needed to acquire this new habit of sight might be very considerable), would he not be ridiculous? Men would say of him that up he went and down he came without his eyes; and that it was better not even to think of ascending; and if any one tried to loose another and lead him up to the light, let them only catch the offender, and they would put him to death.

Glaucon
   No question, he said.

Socrates
   This entire allegory, I said, you may now append, dear Glaucon, to the previous argument; the prison-house is the world of sight, the light of the fire is the sun, and you will not misapprehend me if you interpret the journey upwards to be the ascent of the soul into the intellectual world according to my poor belief, which, at your desire, I have expressed, whether rightly or wrongly God knows. But, whether true or false, my opinion is that in the world of knowledge the idea of good appears last of all, and is seen only with an effort; and, when seen, is also inferred to be the universal author of all things beautiful and right, parent of light and of the lord of light in this visible world, and the immediate source of reason and truth in the intellectual; and that this is the power upon which he who would act rationally either in public or private life must have his eye fixed.

Glaucon
   I agree, he said, as far as I am able to understand you.

Socrates
   Moreover, I said, you must not wonder that those who attain to this beatific vision are unwilling to descend to human affairs; for their souls are ever hastening into the upper world where they desire to dwell; which desire of theirs is very natural, if our allegory may be trusted.

Glaucon
   Yes, very natural.

Socrates
   And is there anything surprising in one who passes from divine contemplations to the evil state of man, when they returned to the den they would see much worse than those who had never left it. himself in a ridiculous manner; if, while his eyes are blinking and before he has become accustomed to the surrounding darkness, he is compelled to fight in courts of law, or in other places, about the images or the shadows of images of justice, and is endeavoring to meet the conceptions of those who have never yet seen absolute justice?

Glaucon
   Anything but surprising, he replied.

Socrates
   Any one who has common sense will remember that the bewilderments of the eyes are of two kinds, and arise from two causes, either from coming out of the light or from going into the light, which is true of the mind's eye, quite as much as of the bodily eye; and he who remembers this when he sees any one whose vision is perplexed and weak, will not be too ready to laugh; he will first ask whether that soul of man has come out of the brighter life, and is unable to see because unaccustomed to the dark, or having turned from darkness to the day is dazzled by excess of light. And he will count the one happy in his condition and state of being, and he will pity the other; or, if he has a mind to laugh at the soul which comes from below into the light, there will be more reason in this than in the laugh which greets him who returns from above out of the light into the den.

Glaucon
   That, he said, is a very just distinction.

Socrates
   But then, if I am right, certain professors of education must be wrong when they say that they can put a knowledge into the soul which was not there before, like sight into blind eyes?

Glaucon
   They undoubtedly say this, he replied.

Socrates
   Whereas, our argument shows that the power and capacity of learning exists in the soul already; and that just as the eye was unable to turn from darkness to light without the whole body, so too the instrument of knowledge can only by the movement of the whole soul be turned from the world of becoming into that of being, and learn by degrees to endure the sight of being, and of the brightest and best of being, or in other words, of the good.

Glaucon
   Very true.

Socrates
   And must there not be some art which will effect conversion in the easiest and quickest manner; not implanting the faculty of sight, for that exists already, but has been turned in the wrong direction, and is looking away from the truth?

Glaucon
   Yes, he said, such an art may be presumed.

Socrates
   And whereas the other so-called virtues of the soul seem to be akin to bodily qualities, for even when they are not originally innate they can be implanted later by habit and exercise, the virtue of wisdom more than anything else contains a divine element which always remains, and by this conversion is rendered useful and profitable; or, on the other hand, hurtful and useless. Did you never observe the narrow intelligence flashing from the keen eye of a clever rogue, how eager he is, how clearly his paltry soul sees the way to his end; he is the reverse of blind, but his keen eye-sight is forced into the service of evil, and he is mischievous in proportion to his cleverness?

Glaucon
   Very true, he said.

Socrates
   But what if there had been a circumcision of such natures in the days of their youth; and they had been severed from those sensual pleasures, such as eating and drinking, which, like leaden weights, were attached to them at their birth, and which drag them down and turn the vision of their souls upon the things that are below, if, I say, they had been released from these impediments and turned in the opposite direction, the very same faculty in them would have seen the truth as keenly as they see what their eyes are turned to now.

Glaucon
   Very likely.

Socrates
   Yes, I said; and there is another thing which is likely, or Neither rather a necessary inference from what has preceded, that neither the uneducated and uninformed of the truth, nor yet those who never make an end of their education, will be able educated ministers of State; not the former, because they have no single aim of duty which is the rule of all their actions, private as well as public; nor the latter, because they will not act at all except upon compulsion, fancying that they are already dwelling apart in the islands of the blest.

Glaucon
   Very true, he replied.

Socrates
   Then, I said, the business of us who are the founders of the State will be to compel the best minds to attain that knowledge which we have already shown to be the greatest of all, they must continue to ascend until they arrive at the good; but when they have ascended and seen enough we must not allow them to do as they do now.

Glaucon
   What do you mean?

Socrates
   I mean that they remain in the upper world: but this must not be allowed; they must be made to descend again among the prisoners in the den, and partake of their labors and honors, whether they are worth having or not.

Glaucon
   But is not this unjust? he said; ought we to give them a worse life, when they might have a better?

Socrates
   You have again forgotten, my friend, I said, the intention of the legislator, who did not aim at making any one class in the State happy above the rest; the happiness was to be in the whole State, and he held the citizens together by persuasion and necessity, making them benefactors of the State, and therefore benefactors of one another; to this end he created them, not to please themselves, but to be his instruments in binding up the State.

Glaucon
   True, he said, I had forgotten.

Socrates
   Observe, Glaucon, that there will be no injustice in compelling our philosophers to have a care and providence of others; we shall explain to them that in other States, men of their class are not obliged to share in the toils of politics: and this is reasonable, for they grow up at their own sweet will, and the government would rather not have them. Being self-taught, they cannot be expected to show any gratitude for a culture which they have never received. But we have brought you into the world to be rulers of the hive, kings of yourselves and of the other citizens, and have educated you far better and more perfectly than they have been educated, and you are better able to share in the double duty. That is why each of you, when his turn comes, must go down to the general underground abode, and get the habit of seeing in the dark. When you have acquired the habit, you will see ten thousand times better than the inhabitants of the den, and you will know what the several images are, and what they represent, because you have seen the beautiful and just and good in their truth. And thus our State, which is also yours will be a reality, and not a dream only, and will be administered in a spirit unlike that of other States, in which men fight with one another about shadows only and are distracted in the struggle for power, which in their eyes is a great good. Whereas the truth is that the State in which the rulers are most reluctant to govern is always the best and most quietly governed, and the State in which they are most eager, the worst.

Glaucon
   Quite true, he replied.

Socrates
   And will our pupils, when they hear this, refuse to take their turn at the toils of State, when they are allowed to spend the greater part of their time with one another in the heavenly light?

Glaucon
   Impossible, he answered; for they are just men, and the commands which we impose upon them are just; there can be no doubt that every one of them will take office as a stern necessity, and not after the fashion of our present rulers of State.

Socrates
   Yes, my friend, I said; and there lies the point. You must contrive for your future rulers another and a better life than that of a ruler, and then you may have a well-ordered State; for only in the State which offers this, will they rule who are truly rich, not in silver and gold, but in virtue and wisdom, which are the true blessings of life. Whereas if they go to the administration of public affairs, poor and hungering after their own private advantage, thinking that hence they are to snatch the chief good, order there can never be; for they will be fighting about office, and the civil and domestic broils which thus arise will be the ruin of the rulers themselves and of the whole State.

Glaucon
   Most true, he replied.

Socrates
   And the only life which looks down upon the life of political ambition is that of true philosophy. Do you know of any other?

Glaucon
   Indeed, I do not, he said.

Socrates
   And those who govern ought not to be lovers of the task? For, if they are, there will be rival lovers, and they will fight.

Glaucon
   No question.

Socrates
   Who then are those whom we shall compel to be guardians? Surely they will be the men who are wisest about affairs of the state.


Amex next to enter the fail?

"Double, double toil and trouble; Fire burn and cauldron bubble. Cool it with a baboon's blood, Then the charm is firm and good. O well done! I commend your pains; And every one shall share i' the gains; And now about the cauldron sing, Live elves and fairies in a ring Enchanting all that you put in. By the pricking of my thumbs, Something wicked this way comes."

- William Shakespeare, "Macbeth", Act 4 scene 1

With disaster unfolding at Capital One one has to wodner how AXP is going to weather this storm. AXP reports earnings monday at 5:00pm it could be ugly. I'll be net buying volatility in AXP on monday. You've gotta figure when Ken Chenault turned AXP into a bank and took $3.5bn in TARP funds that he saw something ugly looming on the horizon.



Thursday, January 22, 2009

DECISION MAKING UNDER KNIGHTIAN UNCERTAINTY

"The theorist not having definite assumptions clearly in mind in working out the 'principles,' it is but natural that he, and still more the practical workers building upon his foundations, should forget that unreal assumptions were made, and should take the principles over bodily, apply them to concrete cases, and draw sweeping and wholly unwarranted conclusions from them. The clearly untenable and often vicious character of such deductions naturally works to discredit theory itself." 


–F. H. Knight


 "The combination of precise formulas with highly imprecise assumptions can be used to establish, or rather to justify, practically any value one wishes . . .Calculus . . . [gives] speculation the deceptive guise of investment."

–Benjamin Graham


 

 "I found a flaw in the model that I perceived as the critical functioning structure that defines how the world works"

 –Alan Greenspan


 "The Price Is Wrong, Bob!"


–Happy Gilmore



THE NATURE OF KNIGHTIAN UNCERTAINTY:

There is no such thing as "value".  To understand how I have reached this seemingly ridiculous conclusion I must walk you through my analysis. I apologize for the length of what will follow but it is necessary due to the imbeded assumptions which under pin economic theory (of which I am quite critical). 

I would refer you, reader, to the works of F.H. Knight, Karl Popper, John Law, BenoƮt Mandelbrot, George Soros, Daniel Bernoulli and Ed Thorp as a counter point. I would suggest that you apply Popper's test of falsifiability to the underlying assumptions of both Keynsian and Austrian economics. The assumption of "rational" self interest is not testable and can always be asserted as an explanation for any behavior post hoc. It is from this poisonous tree that fruit of asset price appreciation is harvested. It is on the back of
Bernoulli's theory of marginal utility that all economics bases its assumption for rational behavior. However, the implicit assumption is that individuals can predict their own utility function with certainty or with known maximum and minimum bounds(or that this utility function is stable though unknown to the actor). While this assumption holds when making decisions with respect to a discrete selection of alternatives on a finite time interval in reality there are an infinite combinations and permutations of alternatives. The binomial to normal approximation of the rational expectational decision tree does not work. 

What George Soros calls reflexivity and Mandelbrot recursive self affinity is the process by which people make assumptions and as those assumptions hold people increase the size of their investment in those assumptions. Using normally distributed prices as their presumption people decrease their expectation of variance as observations of prices within an interval increase. They begin to borrow money to increase the rate of their return. The problem comes when variance exceeds the maximum expectation.  Lenders lose confidence in their ability to collect their principal and raise the cost of capital accordingly sellers are forced to reduce leverage to meet this cost and are forced into sell assets in the process, the fall in prices created by delevering triggers lenders to become more concerned still; and they raise their cost of capital further and the cycle repeats itself. This is what is commonly known as the credit cycle. The net effect is that prices of assets are not, never were and never will be normally distributed they overact to the upside in good times and overact to the down side in bad times. Further, this process is scale invariant as well as recursive.  It is precisely when one  has made a consistent rate of return in an investment that they are often most at risk, because they begin reduce their expectation of the rate of the rate of change in prices, or the acceleration of price changes if you will.  For this reason, because people usually make steady amounts of money over medium length time periods and then go broke very quickly, that one cannot asses the performance of an investor based on how much money they have made in the past. While they may be a "competent investor" They may also be exposed to instantaneous volatility and be bankrupt in two weeks, it is impossible to tell.


DECISION MAKING UNDER KNIGHTIAN UNCERTAINTY.


Let us return for a moment to Mr. Bernoulli.  While it is possible that value does not exist at all, risk with respect investment is a matter definition, for surely there is risk in the world. However, I will argue that the only acceptable definition of expectation in investing should be deductive mathematical expectation. Qualitative measurement of expectations are notoriously unreliable and since only a few % points difference in returns determine whether an investment is acceptable or rejected the necessary confidence interval can never be achieved. Which is to say, the margin of error for qualitative analysis is greater than the difference in returns between which the analysis would presume to distinguish.

While this may seem impractical, in practice it merely means restricting investments to those which can be synthetically replicated (statically) using different instruments by taking long and short offsetting positions; in short (pun intended) arbitrage. 

Here we may incorporate Bernoulli's idea of marginal return to maximize the geometric mean rate of return for our investments. You must never invest in situation where the maximum loss and minimum payout are not calculable, with certainty. The expected payout must always be twice chance of winning. In practice this means that the waited average payout of all of your investment must be greater than zero from the moment you enter into the investment. 

The answer to what causes losses to be more than expected is as discussed earlier. The change in expectation vs. your assumption when you entered into your investment. When I invest, I invest assuming only that the market price is wrong. I assume I have no idea what stocks are worth, as with Lehman Brothers, they could go to zero or they could go to 1infinity, I have no idea AND I want to make money either way. That is my only assumption that the market price is wrong. But rather than simply pulling out of the market, I want to make money on my knowledge that the market price is wrong. 

To solve how to invest under these very restrictive conditions I will employ a bit of information theory. The impulse response of the an investment portfolio price or the change in the rate of change of an instruments price is its "convexity" which can be seen as a distortion of the linearity of its change with respect to its underlying (be they cash flows with a bond or stock with an option or what have you). This distortion from linearity can be modeled using the dirac delta function. Further, by identifying the inflection point of the price the "distortion" can be eliminated by the purchase of instruments with offsetting characteristics. Then the new portfolio can be analyzed in the same manner until the distortion is eliminated. This can all be done in one signal construction, statically rather than "dynamically" as the binomial process discussed earlier would suggest. Any time this process can be completed including total transaction costs and achieve a 2:1 pay off then an investment can be considered sufficiently profitable. 


TO SUM UP

My basic assumptions are as follows.

Prices have infinite variance due to recursive self affinity in the behavior of market participants. As Mandelbrot demonstrated in 1962, prices are Levy distributed. The market fails to price in infinite instantaneous volatility and therefore volatility is always two cheap. Therefore I am a buyer volatility, through the use of synthetic volatility swaps on the companies that have the most difficult business to understand. 

1) DOWN is UP 
2) UP is DOWN
3 )The Market is a Ponzi Scheme, so is the dollar, so is gold. 
4) Take as little risk with as much pay off as possible and only when the risk can be defined deductively rather than from statistical inference.


"Thus the professional investor is forced to concern himself with the anticipation of impending changes, in the news or in the atmosphere, of the kind by which experience shows that the mass psychology of the market is most influenced. This is the inevitable result of investment markets organised with a view to so-called “liquidity”. Of the maxims of orthodox finance none, surely, is more anti-social than the fetish of liquidity, the doctrine that it is a positive virtue on the part of investment institutions to concentrate their resources upon the holding of “liquid” securities. It forgets that there is no such thing as liquidity of investment for the community as a whole. The social object of skilled investment should be to defeat the dark forces of time and ignorance which envelop our future. The actual, private object of the most skilled investment to-day is “to beat the gun”, as the Americans so well express it, to outwit the crowd, and to pass the bad, or depreciating, half-crown to the other fellow.

This battle of wits to anticipate the basis of conventional valuation a few months hence, rather than the prospective yield of an investment over a long term of years, does not even require gulls amongst the public to feed the maws of the professional; — it can be played by professionals amongst themselves. Nor is it necessary that anyone should keep his simple faith in the conventional basis of valuation having any genuine long-term validity. For it is, so to speak, a game of Snap, of Old Maid, of Musical Chairs — a pastime in which he is victor who says Snap neither too soon nor too late, who passes the Old Maid to his neighbour before the game is over, who secures a chair for himself when the music stops. These games can be played with zest and enjoyment, though all the players know that it is the Old Maid which is circulating, or that when the music stops some of the players will find themselves unseated.

Or, to change the metaphor slightly, professional investment may be likened to those newspaper competitions in which the competitors have to pick out the six prettiest faces from a hundred photographs, the prize being awarded to the competitor whose choice most nearly corresponds to the average preferences of the competitors as a whole; so that each competitor has to pick, not those faces which he himself finds prettiest, but those which he thinks likeliest to catch the fancy of the other competitors, all of whom are looking at the problem from the same point of view. It is not a case of choosing those which, to the best of one’s judgment, are really the prettiest, nor even those which average opinion genuinely thinks the prettiest. We have reached the third degree where we devote our intelligences to anticipating what average opinion expects the average opinion to be. And there are some, I believe, who practise the fourth, fifth and higher degrees."

 

- J.M. Keynes, The General Theory of Employment, Interest, and Money 1936