Abstract
Our attitudes towards the profit-motive are more vexed than might at first appear. On the one hand, we typically deem profit-seeking socially desirable, even necessary. We appreciate the plethora of commodities that markets, fuelled by the profit-motive, produce and, like Adam Smith, are well aware that it is not from the benevolence of the butcher or the baker that we expect to find bread or meat upon our table.
There are not many of us who remain sober when we have the opportunity to grow wealthy, or prefer measure to abundance. The great multitude of men are of a completely contrary temper — what they desire they desire out o f all measure — when they have the option o f making a reasonable one they prefer to make an exorbitant one.
Plato, The Laws, Bk. XI, 918d–918e
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Notes
R. Chandler, ‘The Long Good-bye’, in The Chandler Collection, Vol. 2 (London: Picador, 1983), p. 403.
A. Smith, An Inquiry into the Nature and Causes of the Wealth of Nations, Vol. 1, R.H. Campbell and A.S. Skinner (General Editors), A. Todd (Textual Editor) (Oxford: Clarendon Press, 1976), p. 145.
As H. Grotius wrote in The Law of War and Peace (New York: Bobbs-Merrill, 1962), ‘Acts are of a mixed character, either in their essential elements or through the association of another act. Thus [for instance] if I knowingly buy a thing at a price higher than it is worth, and give the excess in price to the seller, the act will be partly gift, partly purchase’ (p. 346). It requires drawing distinctions within the marketplace to generate varieties of profit-motives.
Cited in G. Dostaler and B. Maris, ‘Dr. Freud and Mr. Keynes on Money and Capitalism’, in J. Smithin (ed.), What is Money? (London: Routledge, 2000), p. 249.
Aristotle, The Politics of Aristotle, trans. E. Barker (Oxford: Clarendon Press, 1946), Bk. I, Ch. IX, [1257b28], p. 27.
Cited in E. Rothschild, Economic Sentiments: Adam Smith, Condorcet and the Enlightenment (Cambridge, Mass.: Harvard University Press, 2001), p. 21.
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Interestingly in the Gorgias [494–495], Callicles has a conception of pleasure in which endlessness is a constitutive feature. Callicles suggests that the pleasure of living depends on maintaining the largest possible influx. See Plato, The Collected Dialogues, in E. Hamilton and H. Cairns (eds) (Princeton: Princeton University Press, 1961).
The Medieval thinkers later suggested that action undertaken for the sake of wealth has no limits. See J. Baldwin, ‘The Medieval Theories of Just Price: Romanists, Canonists, and Theologians in the Twelfth and Thirteenth Centuries’, Transactions of the American Philosophical Society, 49, part 4, 1959, p. 13.
Interestingly Keynes used a similar argument, but in his case it involved banana-farmers. See J.M. Keynes, A Treatise on Money, Vol. 1 (London: Macmillan, 1930), p. 176.
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From A.A. Long, Epictetus: A Stoic and Socratic Guide to Life (Oxford: Oxford University Press, 2002), p. 115.
See C.J. Berry, The Idea of Luxury: A Conceptual and Historical Investigation (Cambridge: Cambridge University Press, 1994), p. 67.
See E. Roll, A History of Economic Thought (London: Faber and Faber, 1938).
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Pribram suggests that Oresme was the first theologian to deal in a separate trea-tise with a specific economic problem, the original nature of economies and their debasement. See K. Pribram, A History of Economic Reasoning (Baltimore: The Johns Hopkins University Press, 1983), p. 24.
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See T. Lynch, ‘Temperance, Temptation and Silence’, Philosophy, April 2001, 76, no. 296, pp. 251–269.
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Bishop Butler, Fifteen Sermons Preached at the Rolls Chapel and A Dissertation upon the Nature of Virtue, W.R. Matthews (ed.) (London: G. Bell & Sons Ltd., 1949 [1726]), pp. 251–252.
See M. Weber, The Protestant Ethic and the Spirit of Capitalism (London: Unwin, 1930 [1904/1905]).
The philosopher C.A. Mace (1894–1971), discussing motivation, recalls Dos-toevsky’s remark that no one ever acts from a single motive. He rejects the suggestion that the only effective incentive is the pay packet, because this overlooks ‘the complexity of this motive’. See C.A. Mace, Selected Papers (London: Methuen, 1973), pp. 178–179.
J.J. Mansbridge notes: ‘This is a sustained argument in favour of the idea that people often take account of both other individuals’ interest and the com-mon good when they decide what constitutes a “benefit” that they want to maximize’, Introduction to J.J. Mansbridge (ed.), Beyond Self-Interest (Chicago: University of Chicago Press, 1990), p. x.
R. Nozick, Anarchy, State and Utopia (New York: Basic Books, 1975), pp. 28–33.
J. Elster, ‘Selfishness and Altruism’, in J.J. Mansbridge (ed.), Beyond Self-Interest (Chicago: University of Chicago Press, 1990), p. 49.
See B. Gordon, Economic Analysis before Adam Smith (London: Macmillan, 1975), p. 88.
G. O’Brien, An Essay on Medieval Economic Teaching (London: A.M. Kelley, 1920), p. 154.
L. Jardine, Worldly Goods (London: Macmillan, 1996), pp. 324–325.
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D. Hume, ‘Of the Dignity or Meanness of Human Nature’, in J. Gross (ed.), The Oxford Book of Essays (Oxford: Oxford University Press, 1991), pp. 85–86.
G. Trease, The Condottieri: Soldiers of Fortune (London: Thames and Hudson, 1970), p. 150. Another mercenary from the period, Federigo, once claimed that ‘[K]eeping faith is better still and worth more than all the gold in the world’ (Trease, The Condottieri, p. 317).
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Walsh, A., Lynch, T. (2008). The Profit-Motive and Morality. In: The Morality of Money. Palgrave Macmillan, London. https://doi.org/10.1057/9780230227804_3
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