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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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the <strong>an</strong>xieties <strong>of</strong> bourgeois virtues 507called signific<strong>an</strong>tly Christi<strong>an</strong>, who ends in a madhouse, <strong>an</strong>d in Tom’s onlyson <strong>an</strong>d heir, called H<strong>an</strong>no, who is like his “aristocratic” mother musicobsessed,<strong>an</strong>d who dies at fifteen, ending the hopes <strong>for</strong> the firm. 24In 1944 Sartre claimed with some justice that “most members <strong>of</strong> the middleclass <strong>an</strong>d most Christi<strong>an</strong>s are not authentic.” <strong>The</strong> word “authenticity” is amaster term in Sartre, taken from Heidegger, me<strong>an</strong>ing that les bourgeoiswithout authenticity “refuse to live up to their middle-class or Christi<strong>an</strong> conditionfully <strong>an</strong>d that they always conceal certain parts <strong>of</strong> themselves fromthemselves.” 25 As Ruth Benedict observed at about the same troubled time,“Men who have accepted a system <strong>of</strong> values by which to live c<strong>an</strong>not withoutcourting inefficiency <strong>an</strong>d chaos keep <strong>for</strong> long a fenced-<strong>of</strong>f portion <strong>of</strong> theirlives where they think <strong>an</strong>d behave according to a contrary set <strong>of</strong> values.” 26I quoted Aristotle’s sneering remark that the bourgeoisie have lives“ignoble <strong>an</strong>d inimical to goodness/excellence.” Aristotle’s reasoning is thatthe polis required “men who are absolutely just, <strong>an</strong>d not men who aremerely just in relation to some particular st<strong>an</strong>dard,” that is, their own particularbottom line, which is no justice at all. 27 In this he is correct. AdamSmith argued on similar grounds that l<strong>an</strong>dlords, not merch<strong>an</strong>ts, were thebest representatives <strong>of</strong> the whole community. Prudence Only is not <strong>an</strong> idealconstitution. But Smith, unlike Aristotle, knew <strong>an</strong>d loved actual bourgeoispeople. And so he knew, as the Western clerisy hostile to the bourgeoisiedoes not, that a good society c<strong>an</strong> be founded on actually existing bourgeoisvirtues. Forgetting Smith in a commercial society has orph<strong>an</strong>ed the virtues.It is the ethical tragedy <strong>of</strong> the modern West.What then are the bourgeois virtues? You ask me to preach. I’ll preach to thee.<strong>The</strong> leading bourgeois virtue is the Prudence to buy low <strong>an</strong>d sell high.I admit it. <strong>The</strong>re. But it is also the prudence to trade rather th<strong>an</strong> to invade,to calculate the consequences, to pursue the good with competence—Herbert Hoover, <strong>for</strong> example, energetically rescuing m<strong>an</strong>y Europe<strong>an</strong>s fromstarvation after 1918.Another bourgeois virtue is the Temper<strong>an</strong>ce to save <strong>an</strong>d accumulate, <strong>of</strong>course. But it is also the temper<strong>an</strong>ce to educate oneself in business <strong>an</strong>d inlife, to listen to the customer humbly, to resist the temptations to cheat, toask quietly whether there might be a compromise here—Ele<strong>an</strong>or Rooseveltnegotiating the United Nations Declaration <strong>of</strong> Hum<strong>an</strong> Rights in 1948.

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