In addition to having the need to attain the approval of
others who are judging us, Smith maintains that we have a
non-selfish interest in the happiness and pleasure of
others. We attempt to adjust our behavior so that they
experience pleasure. To please others we must give them
objects (i.e., ourselves) to observe that will promote
pleasurable sentiments in them. It gives them pleasure when
they can sympathize with our motives, where they can
identify with the gratitude of the beneficiaries of our
actions, when they can see the compatibility of our behavior
with society's general rules, and when they can view our
actions as a component of one grand system.
Over time, the shared process of searching for sympathy of
sentiments leads to mutually acceptable standards. This
reciprocal adjustment process of correction, revision, and
fine-turning results in an unintended and, for the most
part, unconscious system of standards. According to Smith,
the process of sympathetic interaction results in the
development of the higher virtues, moral norms, and moral
order. The general rules comprising such a system of
morality are the result of an induction process that each
person performs based on his experiences. General rules are
based upon individuals' attempts to sympathize with specific
actions. It is found by induction that all actions of a
certain type, or circumstanced in a particular way, gain
approval or disapproval.
The Impartial Spectator Procedure |
At this point, Smith observes a problem with his theory and adds the
notion of an "impartial spectator" to deal with it. He notes that it
is possible for an individual to be judged unfairly based on biased or
incomplete information. The judgments of real persons as spectators
are partial and biased as a result of limited knowledge of the
observed person's situation or the lack of knowledge of the agent's
true sentiments. Although the general rules of society that have
developed serve as one corrective for partiality. Smith sees the need
to introduce a further corrective in the form of the mental construct
of the impartial spectator.
Smith explains that sympathy, being rooted in human nature, is an
imperfect tool and is only approximate. A person's sympathy is limited
because it is impossible to truly become another. A man can never
fully duplicate the feelings that he imagines exist in the other
person. Impartiality involves the absence of particular personal
interests. Smith explains that a person's initial assessment has to be
corrected by imagining how someone more impartial than he himself
would react.
Smith states that a person sympathizes most with himself and with
those who are close to him and least with those that he never sees.
There is a hierarchy of attachments that runs from the most immediate
(i.e., self and family) to the most distant. Although a man has the
capacity for sympathy with others' feelings, this capacity is only
exercised in diminishing degrees as the connection to himself becomes
more and more weakened. The familiarity principles states that there
is an ascending level of benevolence and a descending order of
self-interest as we go from strangers, to acquaintances, to friends,
and to family.
According to Smith, people learn to adopt the viewpoint of an
outside and impartial observer from which to judge their own conduct
and the behavior of others. This impartial spectator, the ultimate
arbiter of conduct, creates a totally unbiased perspective. Smith is
thus assuming that a person is capable of stepping outside of himself
in order to make an impartial assessment that considers all aspects of
the situation. Smith says that a man can ask if this well-informed and
unbiased spectator, with no particular relationship to any of the
parties in the situation, could sympathize with the feelings
motivating the various agents' actions. To decide if the impartial
spectator would approve of a person's own actions, the person would
have to imagine himself in the spectator's place and imagine the
spectator imagining the agent's (i.e., his own) feelings and then
consider whether or not this imaginary person would sympathize with,
and be able to enter into, those feelings. In other words, each person
attempts to judge his own conduct by imagining how a fair and
impartial spectator would judge it. We might say that a man's
conscience is his personal internalized impartial spectator.
Smith's idea of an impartial spectator is ambiguous. It is unclear
whether the impartial spectator epitomizes a perfect ideal or whether
it symbolizes any well-informed, but impartial, observer who is not
personally affected and who has the normal feelings of a typical human
being. If the former is what he means, then we are dealing with a
fictional selfless observer who judges from beyond the limitations of
individuality, finite consciousness, and self-interest. This would be
similar to Rousseau's general will or Kant's noumenal self (or will)
or autonomous self-legislator. This would be problematic because the
impartial observer would represent a person who judges from beyond
reality!
Smith assumes that every person has the same natural sentiments
implanted in them by God or nature that call for the same moral
judgments by all once partiality has been eliminated. However, there
are some people who cannot form or have not formed their consciences
because they have no impartial spectator. It may be that some people
have not had sufficient experiences or information to develop their
sympathetic feelings. Others may just become rule-followers because
they lack the necessary sensibilities to feel the emotions upon which
society's rules are founded. It follows that the impartial spectator
guides only those who have developed their consciences. Because
justice is necessary for the preservation of society, God has designed
nature as a system in which people pursuing their own interests in the
economic realm, without thought to others or the whole, still act in
ways that benefit society. According to Smith, the propensity to
exchange and the desire to better one's condition is basic to human
nature.
For Smith, the most virtuous of men govern themselves by
self-command. A person can control and exercise his actions and
emotions by self-command. At one level, self-command consists in a
person adjusting his actions to what he imagines will enable others to
sympathize with them. At a higher level, self-command means
disciplining oneself to act in accordance with the virtuous dictates
of the impartial spectator. Smith considers self-command to be a
virtue. This is true only if a man has free will. If his idea of
self-command is meant to imply free will, then, at best, it can only
be an attenuated and limited form of free will because Smithian man,
being a Humean slave of the passions, can only choose among the
various sentiments he experiences.
Commercial Man and the Marketplace
|
Smith contends that many men never get beyond the level of the lower
or commercial virtues. They are likely to wrongly believe that goods
will make them happier and, therefore, seek them for that reason.
Smith explains that men's selfish desires are there for a positive and
useful purpose. When individuals pursue their own private interests in
the economic sphere, society will be best served. From a person's
desire to seek his own advantages and improve his conditions, wealth
arises and an unintended or spontaneous order results. A free economy
in which people seek their own private interests is said to be lead by
an "invisible hand" in directions that benefit all.
Although Smith doubts that wealth can bring happiness, as an
economist he teaches that capitalism can provide wealth. As a
philosopher, however, he tells us that material possessions are not
all that conducive to one's happiness. He says that men should realize
that there is more to life than material well-being.
Smith views the world, including human nature, as a machine or
system designed by God to maximize human happiness. Man is a natural
component of a natural telos. Teleological design is fundamental to
Smith's work in which he attributes the observed order in the world to
a benevolent deity. Providence has constructed external nature and
man's internal sentimental predispositions as to make the universe's
processes favorable to man. In fact, deception by nature is essential
to Smith's Stoic system. Deception by nature leads individuals to
attain what they believe are their own purposes, but which actually
fulfill the purposes of the designer of the universe.
Men are led to imagine greater pleasure from wealth than there
actually is. Although individuals are misled by the deceptive
appearances of wealth, this delusion can be a desirable thing. People
are deceived by nature so that the economy may thrive. Although wealth
does not make a man happy, the pursuit of wealth benefits society.
This is the essence of Smith's attempt to explain why God created
human beings with the irregularity of sentiments that frequently makes
intentions and outcomes disproportionate.
In Smith's system, the market is the aggregate of all the exchanges
of the production from all the various industries and occupations. An
unintended order is the outcome of all the transactions in an economy
in which individuals are free to find the most profitable use of their
labor or capital. Smith's conception of natural liberty is an
application of natural law and natural justice doctrines to the
phenomenon of exchange. Free trade requires reciprocal or commutative
justice. He explains that the laws of the marketplace are the laws of
an organized society. As a moralist, Smith maintains that an ethical
economy is necessary to ensure the just treatment of all. A moral
economic process is needed in order to develop human passions to reach
a higher level of virtue and morality.
The lower virtue of prudence guides the virtuous man in the pursuit
of his own well-being. The commercial man is part of virtuous man and
performs his proper function when he attends to his own happiness by
pursuing fundamental goods such as property, health, and reputation.
In part, he desires wealth for the approval it will attain for him in
the eyes of other men who gain pleasure when they see him as
successful and productive. A prudent man demonstrates self-command
when he denies himself present pleasure for future pleasures that he
believes will be greater. A prudent man's habits of economy, industry,
attention, discretion, frugality, and application of thought are
self-interested and praiseworthy. A prudent man realizes that
production is good, that labor is more productive when it is more
specialized, and that the more people involved in mutual exchange, the
more specialized each person can be.
Smith situated labor at the center of his economic value theory. For
him, human labor was the ultimate source of value. His mistaken labor
theory of value states that labor cost is a real, original, and
elemental measure of value. Smith characterized labor as a good that
has value for its own sake. He identified the value of an exchange in
terms of the labor embodied in the goods. His erroneous value theory
thus shifted economics away from the ideas of scarcity, utility, and
subjective preferences and toward the notion of "natural price" based
on the expenditure of labor in the production of goods. For Smith, the
value of a good is inherent in the good and its exchange value depends
on how much it costs to produce a good.
Smith's View of Nature and Science |
It is evident from a study of Smith's system that he was a deist who
subscribed to a stoic worldview. As a deist, he views the creator as a
benevolent but detached force in the world's order. He believed that
Providence had endowed men with the propensities and capacities to
make such a rationally ordered system possible. Smith's world was one
of undeniable natural laws through which God guided the world. He
viewed the world as a great machine the aim of which is the
maximization of happiness. It follows that what is in man's nature was
put there intentionally by God. As a natural religionist, Smith
envisioned a system of nature designed by God in which individuals
pursuing their own legitimate interests unknowingly benefit the good
of all. Human strengths, weaknesses, and the system of human
affections and dispositions are God-given for his own good reasons.
Smith's project was to determine the natural principles which govern
men's conduct. He attempted to elucidate the natural laws regulating
the moral laws of men.
It is important for us to understand how Smith views the role of
science, philosophy, and theory. This can be found in his History
of Astronomy. According to Smith, philosophy is a discipline that
attempts to connect and regularize the data obtained from everyday
experiences into a theoretical system. He says that scientists develop
systems which are imaginary machines or explanations that soothe the
imagination. Science is a process of finding connecting principles
that satisfy our interior needs for comfort and stability. The
imagination feels discomfort when it encounters disruptions in
experience. Unexpected appearances and events, evidencing gaps in
connections of thought, produce wonder and discomfort. Seeking to ease
the disturbances caused in the imagination, thinkers develop a new
theory or system that will incorporate the new appearance returning
people to a sense of tranquility in their interior mental states.
Smith's view of science is amazingly close to that of Thomas Kuhn who
said that revolutionary paradigm changes result from discoveries
brought about by encountering anomalies.
Smith surmises that a new, more elegant system satisfies one's
imagination more than the system that it replaces. He doubts that any
system of thought will ever be final and incapable being improved
upon. Apparently, Smith must have also viewed his own project in
TMS and WN as a system that soothed the imagination with
respect to economics better than other systems of thought available to
individuals in his own time.
From Adam Smith to Ayn Rand |
Adam Smith's system is certainly flawed in comparison to Ayn Rand's
Objectivism. However, Ayn Rand's insights would have been much more
difficult, or even impossible, to attain if there had been no Adam
Smith. Smith's grasp of partial truths in distorted ways helped lead
to the Industrial Revolution and, without the Industrial Revolution,
Ayn Rand would have a much tougher task to undertake. Smith identified
a general body of truths that brought some conceptual clarity to the
apparent chaos of the free market. He developed a set of principles
that would profoundly affect the civilized world. His demonstration of
the inherent stability and growth of the free-market system helped
produce the Industrial Revolution which advanced people's material
well-being and increased their life expectancy, which in turn,
permitted individuals to establish long-range goals for their personal
flourishing. It was left to Rand to formulate a more explicit and
fundamentally moral, rather than economic, justification for
capitalism. Her rationale was based on moral individualism, rational
self-interest, rational epistemology, and reason as the paramount and
fundamental means for people to associate and interact with one
another.
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