Adam Smith: Scottish moral philosopher as political economist

1992 ◽  
Vol 35 (1) ◽  
pp. 91-113 ◽  
Author(s):  
Donald Winch
Keyword(s):  
Political Economy ◽  
Distributive Justice ◽  
Adam Smith ◽  
Moral Philosopher ◽  
Natural Justice ◽  
Self Interest ◽  
Political Economist ◽  
Commutative Justice ◽  
Wealth Of Nations ◽  
Autonomous Science

AbstractBy contrast with those for whom the Wealth of nations marks the origin of economics as an autonomous science, this article argues that Smith's significance lies in his attempt to repossess political economy by restoring its links with the sciences of morals and natural jurisprudence — those concerns which are characteristic of his writings as a moral philosopher. The case proceeds by re-examining two topics derived from these sciences. The first begins with Smith's ungenerous treatment of his mercantile predecessors as a clue to what he believed was distinctive about his own system. Smith was antagonistic to precisely those rationalist, utilitarian and reductive models of behaviour based on self-interest that he is held to have in common with mercantile writers; he was answering rather than joining those who felt it necessary to isolate and legitimate rational economic self-seeking. The second topic turns on Smith's natural jurisprudence: his application of the criteria of natural justice when criticizing mercantile policies and institutions, where the emphasis falls on the negative injunctions of commutative justice rather than the positive ones of distributive justice. The separation of the ethics of the Theory of moral sentiments from the Wealth of nations, therefore, tells us more about Smith's successors than Smith himself.

Smith, Adam (1723–90)

2018 ◽  
Author(s):  
Knud Haakonssen
Keyword(s):  
Political Economy ◽  
Moral Identity ◽  
Adam Smith ◽  
Moral Virtue ◽  
Commercial Society ◽  
Self Interest ◽  
Eyewitness Reports ◽  
Autobiographical Accounts ◽  
The Rich ◽  
Wealth Of Nations

Despite his reputation as the founder of political economy, Adam Smith was a philosopher who constructed a general system of morals in which political economy was but one part. The philosophical foundation of his system was a Humean theory of imagination that encompassed a distinctive idea of sympathy. Smith saw sympathy as our ability to understand the situation of the other person, a form of knowledge that constitutes the basis for all assessment of the behaviour of others. Our spontaneous tendency to observe others is inevitably turned upon ourselves, and this is Smith’s key to understanding the moral identity of the individual through social interaction. On this basis he suggested a theory of moral judgment and moral virtue in which justice was the key to jurisprudence. Smith developed an original theory of rights as the core of ‘negative’ justice, and a theory of government as, primarily, the upholder of justice. But he maintained the political significance of ‘positive’ virtues in a public, non-governmental sphere. Within this framework he saw a market economy developing as an expression of humanity’s prudent self-interest. Such self-interest was a basic feature of human nature and therefore at work in any form of society; but commercial society was special because it made the pursuit of self-interest compatible with individual liberty; in the market the poor are not personally dependent upon the rich. At the same time, he recognized dangers in commercial society that needed careful institutional and political management. Smith’s basic philosophy is contained in The Theory of Moral Sentiments (1759), but a major part concerning law and government was never completed to Smith’s satisfaction and he burnt the manuscript before he died. Consequently the connection to the Wealth of Nations (1776) can only be partially reconstructed from two sets of students’ notes (1762–3 and 1763–4) from his Lectures on Jurisprudence at Glasgow (Smith [1762–6] 1978). These writings are complemented by a volume of essays and student-notes from lectures on rhetoric and belles-lettres. Although a philosopher of public life and in some measure a public figure, Adam Smith adhered to the Enlightenment ideal of privacy to a degree rarely achieved by his contemporaries. He left no autobiographical accounts and, given his national and international fame, the surviving correspondence is meagre. The numerous eyewitness reports of him mostly relate particular episodes and individual traits of character. Just as there are only a few portraits of the man’s appearance, there are no extensive accounts of the personality, except Dugald Stewart’s ‘Life of Adam Smith’ (1793), written after Smith’s death and designed to fit Stewart’s eclectic supplementation of common sense philosophy. While Smith was a fairly sociable man, his friendships were few and close only with men who respected his desire for privacy. David Hume was pre-eminent among them.

scholarly journals The Edifying Discourses of Adam Smith: Focalism, Commerce, and Serving the Common Good

2021 ◽  
Author(s):  
Erik W. Matson
Keyword(s):  
Political Economy ◽  
Common Good ◽  
Social Enterprise ◽  
Adam Smith ◽  
The Common Good ◽  
Commercial Activities ◽  
Commutative Justice ◽  
The Common ◽  
Wealth Of Nations ◽  
The Relationship

Smith’s discourses aim to encourage mores, practices, and public policies in service to the common good, or that which a universally benevolent spectator would approve of. The Wealth of Nations illustrates how in pursuing our own happiness within the bounds of prudence and commutative justice we may be said, literally or metaphorically, to cooperate with God in furthering the happiness of humankind. The Theory of Moral Sentiments elaborates an ethic, here called “focalism,” that instructs us to proportion our beneficent efforts to our knowledge and ability. The relationship between political economy and focalism is bidirectionally reinforcing. In one direction, the ethic of focalism contributes to the moral authorization of self-love, thereby invigorating and dignifying honest commercial activities. In the other direction, the insights of political economy reinforce the ethic of focalism by elaborating how through prudent commerce and focal beneficence we cooperate, even if only metaphorically, in a grand social enterprise.

scholarly journals HOW SHOULD WE RECONCILE SELF-REGARDING AND PRO-SOCIAL MOTIVATIONS? A RENAISSANCE OF “DAS ADAM SMITH PROBLEM”

2020 ◽  
Vol 37 (1) ◽  
pp. 80-102
Author(s):  
Natalie Gold
Keyword(s):  
Adam Smith ◽  
Crowding Out ◽  
Private Interests ◽  
Self Interest ◽  
Intrinsic Motivations ◽  
Social Motivations ◽  
Motivation Crowding ◽  
Wealth Of Nations ◽  
Selfish Agents

Abstract“Das Adam Smith Problem” is the name given by eighteenth-century German scholars to the question of how to reconcile the role of self-interest in the Wealth of Nations with Smith’s advocacy of sympathy in Theory of Moral Sentiments. As the discipline of economics developed, it focused on the interaction of selfish agents, pursuing their private interests. However, behavioral economists have rediscovered the existence and importance of multiple motivations, and a new Das Adam Smith Problem has arisen, of how to accommodate self-regarding and pro-social motivations in a single system. This question is particularly important because of evidence of motivation crowding, where paying people can backfire, with payments achieving the opposite effects of those intended. Psychologists have proposed a mechanism for the crowding out of “intrinsic motivations” for doing a task, when payment is used to incentivize effort. However, they argue that pro-social motivations are different from these intrinsic motivations, implying that crowding out of pro-social motivations requires a different mechanism. In this essay I present an answer to the new Das Adam Smith problem, proposing a mechanism that can underpin the crowding out of both pro-social and intrinsic motivations, whereby motivations are prompted by frames and motivation crowding is underpinned by the crowding out of frames. I explore some of the implications of this mechanism for research and policy.

The Proper Context of Business

2019 ◽  
pp. 31-66
Author(s):  
James R. Otteson
Keyword(s):  
Political Economy ◽  
Empirical Evidence ◽  
Local Knowledge ◽  
Adam Smith ◽  
Social Institutions ◽  
Invisible Hand ◽  
Moral Sentiments ◽  
Wealth Of Nations ◽  
Political Economic ◽  
Proper Context

Chapter 2 investigates the explanation Adam Smith gave in his famous Wealth of Nations (1776) for why some places are wealthier than others, and what political, economic, and other social institutions are required for increasing prosperity. The chapter discusses the conception of “justice,” as opposed to “beneficence,” that Smith offered The Theory of Moral Sentiments (1759), as well as Smith’s economizer, local knowledge, and invisible hand arguments from his Wealth of Nations that form the basis of his political economy. We look at the duties of government implied by Smithian political economy, including both what he argues government should do and what it should not do. We also look at empirical evidence to answer the question of whether Smith’s predictions on behalf of his recommendations have come true in the intervening centuries.

scholarly journals What’s the problem, Mr. Smith? Shedding more light (than Heat) on Adam Smith’s view of man *

2018 ◽  
Vol 27 (1) ◽  
pp. 1-28
Author(s):  
Emmanoel de Oliveira Boff
Keyword(s):  
Adam Smith ◽  
Economic Thought ◽  
Human Beings ◽  
Moral Sentiments ◽  
Impartial Spectator ◽  
Self Interest ◽  
Cast Doubt ◽  
Wealth Of Nations ◽  
Theory Of Moral Sentiments

Abstract Why has the “Adam Smith Problem” recently been discussed in the literature? Although most historians of economic thought regard the problem solved, these discussions cast doubt on this apparent solution. This article suggests that the “Adam Smith Problem” may originate from the concept of the human being developed by Smith in the “Theory of Moral Sentiments”: in this book, human beings can be understood as composed of an empirical and a (quasi) transcendental side, in the form of the impartial spectator. It is argued that it is the tension between these two parts which creates supposed inconsistencies between aspects of the “Theory of Moral Sentiments” and the “Wealth of Nations” like, for example, the role of sympathy and self-interest in each of these books.

The Rhetoric of the Market: Adam Smith on Recognition, Speech, and Exchange

2001 ◽  
Vol 63 (3) ◽  
pp. 549-580 ◽  
Author(s):  
Andreas Kalyvas ◽  
Ira Katznelson
Keyword(s):  
Social Order ◽  
Adam Smith ◽  
Division Of Labour ◽  
Modern Theory ◽  
Modern Analogue ◽  
Self Interest ◽  
Social Esteem ◽  
Wealth Of Nations ◽  
Institutional Foundations ◽  
Normative Role

We probe the connections linking the market, speech, and sympathy in the work of Adam Smith, stressing how individuals strive for social esteem and ethical credit while competing in markets. We demonstrate how Smith approached speech and rhetoric as constituting attributes of markets, the modern analogue of previous institutional foundations for social order. Thus, markets are not simply, or exclusively, arenas for the instrumental quest by competitive and strategic individuals to secure their material preferences. They are a central mechanism for social integration derived not from strategic self-interest but from the inexorable struggle by human agents for moral approbation. Part One retranslates the master concept ofMoral Sentimentsinto a modern theory of recognition. Part Two considers how Smith, in hisRhetoric, established the mutual constitution of recognition and speech. Part Three carries this understanding to hisJurisprudence, the most integrative of his texts, which relocates these impulses inside the market itself.The pivotal second chapter of Adam Smith'sWealth of Nations, “Of the Principle which gives occasion to the Division of Labour, ” opens with the oft-cited claim that the foundation of modern political economy is the human “propensity to truck, barter, and exchange one thing for another.” This formulation plays both an analytical and normative role. It offers an anthropological microfoundation for Smith's understanding of how modern commercial societies function as social organizations, which, in turn, provide a venue for the expression and operation of these human proclivities.

scholarly journals Piketty’s Capital. The Revival of Political Philosophy, Political Economy and Social Sciences in the Light of the Declaration of Human and Citizens’ Rights in the French Revolution of 1789

2016 ◽  
Vol 10 (3) ◽  
Author(s):  
Øjvind Larsen
Keyword(s):  
Political Economy ◽  
French Revolution ◽  
Adam Smith ◽  
First Century ◽  
World Population ◽  
Classical Political Economy ◽  
The World ◽  
Wealth Of Nations ◽  
The French Revolution

Piketty’s Capital in Twenty-First Century has posed a totally new platform for the discussion of the economy and capitalism. Piketty has reinvented the classical political economy founded by Adam Smith in his 1776 Wealth of Nations. Piketty has shown via massive historical research how growth and inequality have developed since 1793. Piketty’s conclusion is that the French Revolution did not change the existing inequality either in the medium or in the long term. Piketty’s prediction is that a new form of global capitalism will arise, patrimonial capitalism, in which inequality will develop further and the 1% of the World population will control 95% of all wealth in the World.

Adam Smith’s Lectures on Jurisprudence – Justice, Law, and the Moral Economy

ICL Journal ◽  
2014 ◽  
Vol 8 (4) ◽  
Author(s):  
Walter J Kendall
Keyword(s):  
Adam Smith ◽  
Moral Economy ◽  
Economic Expansion ◽  
Moral Sentiments ◽  
Self Interest ◽  
Wealth Of Nations ◽  
Legal Theorist ◽  
Theory Of Moral Sentiments

AbstractAdam Smith, a leading thinker of the British Enlightenment, is universally known as the author of the ‘Wealth of Nations’ and an economic theorist. He is less well known as the author of ‘The Theory of Moral Sentiments’ and an ethicist. And known almost not at all for his ‘Lectures on Jurisprudence’ or as a legal theorist.This essay looks at Smith’s thought through the lens of his Lectures on Jurisprudence. It highlights the almost paradoxical positions Smith had on self-interest, markets, govern­ment, and economic expansion. Obscured by his reputation and these paradoxes are his views on justice, equality, and power. This essay concludes that Smith’s ‘justice’ is deficient and no substitute for the ‘bread nexus’ of the moral economy.

Sign in / Sign up

Export Citation Format

Share Document