A problem with my overall argument: If pro-innovation ideas of the elite caused the Industrial Revolution, and if the elite turned against innovation after 1848, why didn’t the turn cause the Industrial Revolution to stop?
One reply is that a split developed between the elite and public opinion. Artists and at length professors moved to the left, and developed a socialist rhetoric, but lawyers and at length educated businesspeople held to market values. The Eisenhower administration in the United States is an emblem of the split. Elite opinion sneered at Ike and his economic policies, but the policies stayed. In economic scholarship itself another emblem is the treatment of Friedrich Hayek, the great libertarian economist from Austria, a naturalist Briton. Mention of Hayek can to this day evoke ignorant sneers on the left and center of economics. While he was still at the London School of Economics he wrote, in DDDD, an attack on the then immensely fashionable socialism, The Road to Serfdom. In Europe no one much minded a popular book from an internationally famous economic scientist, the equal at the time of J. M. Keynes. But when the book appeared in the United States it caused a furor, partly because a long précis of it appeared in the heavily right-slanting Reader’s Digest. In DDDD Hayek was denied an appointment in Economics at the University of Chicago in DDDD, because of the furor over The Road, and spent his NNNN years at Chicago in the Committee on Social Thought.
A deeper reply is that the turn to the left did in fact cause the Industrial Revolution to stop, at any rate in the places where anti-capitalism was well and truly tried. True, in 1945 it looked like market societies were exhausted, and that giving socialism and the welfare state a serious trial was in the cards. The best economists, such as Joseph Schumpeter, Alvin Hansen, John Maynard Keynes, Oskar Lange, or Abba Lerner, all believed at the time, with greater or lesser enthusiasm, that the world was moving from capitalism to socialism, whether or not the embattled democracies survived. Among students of the Soviet experience, only a few, such as G. Warren Nutter and Alexander Gerschenkron, stood in the 1950s and 1960s against the prevailing elite opinion that socialism in Eastern Europe had forced fast growth.722 Others, like Alec Nove and Abram [Burk] Bergson [Harvard; sure of this last?] and Gertrude Schroeder Greenslade (CIA), had been over into the future and believed that it worked—that central planning allowed Russia in the 1930s and 1950s, and its colonies after 194DD, and its imitators such as China and Cuba in the 1960s and 1970s to grow economically much faster than a market economy would have. When the USSR fell and Soviet statistics were at length opened, or indeed in anticipations in the “crop failures” in the USSR in the early 1960s, Nutter and Gerschenkron were proven correct.
And in fairness it needs to be noted that turns to the right could stop Industrial Revolutions, too. Nationalist central planning can be just as distorting as socialist central planning.
But the still deeper reply is that once the Liberty cat was out of the bag it was hard to stuff back in. It was not impossible locally, in Argentina or in Poland, for a while, but the cat was on the prowl. We can kill the cat, with war and tyranny and anti-innovation. But fortunately it will be difficult.
Chinese literature of women arose c. 1300, among well-to-do—check out, as possible counterexample of a free society implying modern economic growth.
Rawls never understood that static allocation is not the key to the success of market societies. Efficiency is not the point. Innovation is. Empirically, private property results in more innovation. It could be, conceptually, that the nature of man under socialism would result in such a public spirit that innovation would flourish. Since no private property would stand in the way of the use of the Caspian Sea for irrigation, all would be well. The Public Good would be served. But the evidence is in, and it speaks unambiguously. In 1917 one could reasonably believe that a society without private property would in fact innovate more than one with property. In 1989, or 2009, it would be unreasonable. “Communist” China innovates precisely in its capitalist, private property portions, only.
Rawls in the 1980s began to make the point that one must somehow explain the desire to be good.
“People are moral beings, not just preference orderings.” Slovak kid at George Mason conference. Moral beings are speaking beings. Morality is constructed through language, as in family life or education or ethical arguments.
Verstaan vs. begrijp, and identical distinction in German. “I hear you” in English means “I hear and begrijp you, grasp your situation.
Paul Ricoeur’s critique of Rawls is good.
Simple vs. rule utilitarianism
The question whether human life, if it is a game, is more like poker or yoga. Is it rivalrous or is it cooperative. Now clearly human life is both. And either game can be bad, and a bad representation of how people behave, if the people are rotten. If the people who show up for the poker game are bad people, then the game will be like the poker game or the racing game in The Sting. And indeed if the yoga session takes place under an evil guru, the cooperation can be bad. And in both cases the good or bad participants can yield bad and good outcomes.
General reading assignment for Vol. 3 [make these readings in a course]:
All of Hume
Hobbes, Leviathan
Tocqueville
Montesquieu
Federalist Papers
Sombart, the Bourgeois
Anti-urban poetics: William Cowper, The Task, Book. IV:
The town has tinged the country; and the stain
Appears a spot upon a vestal’s robe,
The worse for what it soils.
The trouble lies with the bourgeoisie in the mass, says Cowper, The Task, Book IV:
Hence charter’d burghs are such public plagues;
And burghers, men immaculate perhaps
In all their private functions, once combined,
Become a loathsome body, only fit
For dissolution, hurtful to the main.
Hence merchants, unimpeachable of sin
Against the charities of domestic life,
Incorporated, seem at once to lose
Their nature; and, disclaiming all regard
For mercy and the common rights of man,
Build factories with blood, conducting trade
At the sword’s point, and dyeing the white robe
Of innocent commercial Justice red.
On Imperialism: Cowper, The Task, Book I:
. . . thieves at home must hang; but he, that puts
Into his over-gorged and bloated purse
The wealth of Indian provinces, escapes.
Cowper, The Task, Book IV On power riches:
The course of human things from good to ill,
From ill to worse, is fatal, never fails.
Increase of power begets increase of wealth;
Wealth luxury, and luxury excess;
NNNN Ellis correctly identifies the anti-trade argument of the age that “a merchant did not rely on his independent [landed] wealth, like a gentleman, but on his credit.”723 The independency of £1500 a year from land was nicer in Jane’s world, and was given political weight in the wider world.
But the reasons did not have to be entirely material. And indeed one is liable in retrospect to exaggerate material forces. Ludwig von Mises pointed to the obvious truth that “the ideas that change the intellectual climate of a given environment are those unheard of before. For these new ideas there is no other explanation than that there was a man from whose mind they originated.. . . Looking backward upon the history of ideas. . . [tends] to belittle the contributions of the genius—the hero of intellectual history—and to ascribe his work to the juncture of events.” Mises was of course an atheist and an anti-Marxist, and so he adds that attributing ideas to the climate of opinion “makes sense only in the frame of a philosophy of history that pretends to know the hidden plan that God or a superhuman power (such as the material productive forces in the system of Marx) wants to accomplish by directing the actions of all men.”724
Rhetorical causes are hard to make persuasive if you are trying to persuade someone with a materialist prejudice. When a Londoner in England’s last widespread killing famine, in 1596, offered 6 ½ pence per four-pound loaf of bread (two times the usual price in the 1590s) there was no gap between her words and her actions. We say that she put her money where her mouth was. Her offer of pence for bread as she physically handed the coins to the baker and he handed her the loaf was a “material cause” of the deal in a straightforward sense. To express the act in fancier language, her talk to the baker (“Yes, I want to buy that damned shrunken loaf, you bloody thief!”) was performative, a “speech act”: in saying something she did something in the world, evoking the movement of the bread. If you want to know what she meant, merely look at the price she paid. So if you want to know that the profits from foreign trade did not cause the Industrial Revolution you have a very good start on a persuasive argument if you know the prices of tobacco and slaves and sugar, and the physical movements the offer of the prices evoked. You note that the values were small relative to all economic activity, and can set them aside as main causes.
The historian Matthew Kadane explains the shift towards bourgeois virtues ; “the slow cool-down in religious temperature (which helps to permit the mere possibility of the demoralization of wealth) starting after the end of the civil wars and running through 1688-89; the commercialization of London, where there is so much more to be a spectator of, and so on.”
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