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The Bourgeois Virtues: Ethics for an Age of Commerce

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470 chapter 45mistake. “One who makes his mind up to study Torah <strong>an</strong>d not to work butto live on charity pr<strong>of</strong><strong>an</strong>es the name <strong>of</strong> God, brings the Torah into contempt,extinguishes the light <strong>of</strong> religion, brings evil upon himself, <strong>an</strong>ddeprives himself <strong>of</strong> the life hereafter.” 5<strong>The</strong> psychologist Mihaly Csikszentmihalyi [chick-sent-me-high] callsthe feeling <strong>of</strong> creativity “flow,” those “flashes <strong>of</strong> intense living,”“when a person’sskills are fully involved in overcoming a challenge that is just aboutm<strong>an</strong>ageable.” “It is the full involvement <strong>of</strong> flow, rather th<strong>an</strong> happiness, thatmakes <strong>for</strong> excellence in life.” 6 By “happiness” here he me<strong>an</strong>s mere consumption,“happiness” according to the grossest sort <strong>of</strong> utilitari<strong>an</strong>ism orEpicure<strong>an</strong>ism, not his Aristotle-derived ideal <strong>of</strong> the exercise <strong>of</strong> vital powers.As Martha Nussbaum notes, “Most Greeks would underst<strong>an</strong>d eudaimoniato be something essentially active, <strong>of</strong> which praiseworthy activities are notjust productive me<strong>an</strong>s, but actual constituent parts.” 7Even the m<strong>an</strong>agement <strong>of</strong> possessions provided by the work <strong>of</strong> othersgives <strong>an</strong> opportunity <strong>for</strong> flow, as in the housewife’s artful arr<strong>an</strong>gement <strong>of</strong>her furniture or the collector’s absorbed passion <strong>for</strong> his goods, heedless <strong>of</strong>capital gain. <strong>The</strong> curatorial art is aristocratic, as may be seen in our BernardBerensons <strong>an</strong>d Kenneth Clarks (Clark studied as a young m<strong>an</strong> with Berenson,<strong>an</strong>d ended life a baron), but capitalism permits the bourgeoisie to participate.And Berenson at least was a very busy <strong>an</strong>d c<strong>an</strong>ny <strong>an</strong>d, some say,unscrupulous businessm<strong>an</strong>, as m<strong>an</strong>y <strong>an</strong> aristocrat has been in fact.But it is work that is the main opportunity <strong>for</strong> a flowful life. Csikszentmihalyitells <strong>of</strong> Joe, who worked in the cacophony <strong>of</strong> a railcar factory, <strong>an</strong>dwho had trained himself to underst<strong>an</strong>d <strong>an</strong>d to fix every piece <strong>of</strong> equipment inthe factory. He loved to take on machinery that didn’t work, figure out what waswrong with it, <strong>an</strong>d set it right again....<strong>The</strong> hundred or so welders who workedat the same pl<strong>an</strong>t respected Joe, even though they couldn’t quite make him out ....M<strong>an</strong>y claimed that without Joe the factory might just as well close. ...I have metm<strong>an</strong>y CEOs <strong>of</strong> major corporations . . . <strong>an</strong>d several dozen Nobel Prize-winners—eminent people who in m<strong>an</strong>y ways led excellent lives, but none that was betterth<strong>an</strong> Joe’s. 8In other words it is not merely through the piling up <strong>of</strong> goods that themarket system succeeds. It is through the jobs themselves. Respect <strong>for</strong> work,I have noted, has been historically rare. Until the quickening <strong>of</strong> commercein bourgeois societies, in fact, work except <strong>for</strong> praying <strong>an</strong>d fighting wasdespised. It was the rare Stoic philosopher who viewed physical labor as

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