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The Bourgeois Virtues: Ethics for an Age of Commerce

The Bourgeois Virtues: Ethics for an Age of Commerce

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About it <strong>an</strong>d about; but evermoreCame out by the same Door as I went in....Into this Universe, <strong>an</strong>d Why not knowingNor Whence, like Water willy-nilly flowing;And out <strong>of</strong> it, <strong>an</strong>d Wind along the Waste.I know not Whither, willy-nilly blowing.Or Thomas Hardy in 1866:If but some vengeful god would call to meFrom out the sky, <strong>an</strong>d laugh....But not so. How arrives it joy lies slain,And why unblooms the best hope ever sown?—Crass Casualty obstructs the sun <strong>an</strong>d rain.And dicing Time <strong>for</strong> gladness casts a mo<strong>an</strong>....Wilson has given a lively <strong>an</strong>d touching portrait <strong>of</strong> the Europe<strong>an</strong> <strong>an</strong>despecially British men <strong>an</strong>d women <strong>of</strong> the clerisy—<strong>an</strong>d <strong>of</strong>ten enough <strong>of</strong> theclergy—who lost their faith then. John Maynard Keynes, writing in the1920s, portrayed the late 1860s as “the critical moment at which the Christi<strong>an</strong>dogma fell away from the serious philosophical world <strong>of</strong> Engl<strong>an</strong>d, or at<strong>an</strong>y rate <strong>of</strong> Cambridge.” 17 Early in the 1860s the soon-to-be economistAlfred Marshall was preparing <strong>for</strong> holy orders; by the end <strong>of</strong> the decade he<strong>an</strong>d his fellows could not, Keynes writes, be called Christi<strong>an</strong>s. In praising thepassage, Joseph Schumpeter notes that in the 1860s “Christi<strong>an</strong> belief, gently<strong>an</strong>d without <strong>an</strong>y acerbities, was dropped by the English intelligentsia.” 18Wilson takes his title, God’s Funeral, from <strong>an</strong>other poem by Hardy, a poemwritten fifty years after “Hap.” Hardy in 1910 envisions Christi<strong>an</strong>s, as Feuerbachhad some seventy years be<strong>for</strong>e, projecting their <strong>an</strong>xieties into their God:I saw a slow-stepping train—Lined on the brows, scoop-eyed <strong>an</strong>d bent <strong>an</strong>d hoar—Following in files across a twilit plainA str<strong>an</strong>ge mystic <strong>for</strong>m the <strong>for</strong>emost bore....Yet throughout all it symbolized none the lessPotency vast <strong>an</strong>d loving-kindness strong....“O m<strong>an</strong>-projected Figure, <strong>of</strong> lateImagined as we, thy knell who shall survive?”hope <strong>an</strong>d its b<strong>an</strong>ishment 165This was a quarter century after the sad doubt in Engl<strong>an</strong>d had begun tospread beyond the clerisy. In the 1880s “the loss <strong>of</strong> faith which had hithertotormented only a few <strong>of</strong> the better-in<strong>for</strong>med,” Wilson reports, “had reached

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