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Keynes the Man.pdf - The Ludwig von Mises Institute

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Murray N. Rothbard 21aspect of <strong>Keynes</strong>’s personality, was only an adolescent phase,quickly outgrown by his hero.But many o<strong>the</strong>r aspects of his career and thought confirm<strong>Keynes</strong>’s lifelong immoralism and disdain for <strong>the</strong> bourgeoisie.Moreover, in his 1938 paper, delivered at <strong>the</strong> age of 55, <strong>Keynes</strong>confirmed his continuing adherence to his early views, stating thatimmoralism is “still my religion under <strong>the</strong> surface. … I remainand always will remain an immoralist” (Harrod 1951, pp. 76–81;Skidelsky 1983, pp. 145–46; Welch 1986, p. 43).In a notable contribution, Skidelsky demonstrates that <strong>Keynes</strong>’sfirst important scholarly book, A Treatise on Probability (1921),was not unrelated to <strong>the</strong> rest of his concerns. It grew out of hisattempt to copper rivet his rejection of Moore’s proposed generalrules of morality. <strong>The</strong> beginnings of <strong>the</strong> Treatise came in a paper,which <strong>Keynes</strong> read to <strong>the</strong> Apostles in January 1904, on Moore’sspurned chapter, “Ethics in Relation to Conduct.” Refuting Mooreon probability occupied <strong>Keynes</strong>’s scholarly thoughts from <strong>the</strong>beginning of 1904 until 1914, when <strong>the</strong> manuscript of <strong>the</strong> Treatisewas completed.He concluded that Moore was able to impose general rulesupon concrete actions by employing an empirical or “frequentist”<strong>the</strong>ory of probability, that is, through observation of empiricalfrequencies we could have certain knowledge of <strong>the</strong> probabilitiesof classes of events. To destroy any possibility of applying generalrules to particular cases, <strong>Keynes</strong>’s Treatise championed <strong>the</strong> classicala priori <strong>the</strong>ory of probability, where probability fractions arededuced purely by logic and have nothing to do with empiricalreality. Skidelsky makes <strong>the</strong> point well:<strong>Keynes</strong>’s argument, <strong>the</strong>n, can be interpreted as an attempt tofree <strong>the</strong> individual to pursue <strong>the</strong> good … by means of egotisticactions, since he is not required to have certain knowledge of<strong>the</strong> probable consequences of his actions in order to act rationally.It is part, in o<strong>the</strong>r words, of his continuing campaignagainst Christian morality. This would have been appreciated

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