Adam Smith and the Myth <strong>of</strong> GreedBy Tom G. PalmerIn this essay, the author lays to rest the myth <strong>of</strong> a naïve Adam Smithwho believed that merely relying on “self interest” would create prosperity.Those who cite Smith to that effect have not, it seems, everread more than a few quotations from his works and are unaware<strong>of</strong> the great emphasis he put on the role <strong>of</strong> institutions and on theharmful effects <strong>of</strong> self-interested behavior when channeled throughthe coercive institutions <strong>of</strong> the state. <strong>The</strong> rule <strong>of</strong> law, property,contract, and exchange channel self-interest into mutual benefit,whereas lawlessness and disrespect for property give self-interest analtogether different and pr<strong>of</strong>oundly harmful outlet.One frequently hears it said that Adam Smith believed that ifpeople were only to act selfishly, all would go well in the world,that “Greed makes the world go round.” Smith, <strong>of</strong> course, didnot believe that relying exclusively on selfish motivations wouldmake the world a better place, nor did he promote or encourageselfish behavior. His extensive discussion in <strong>The</strong> <strong>The</strong>ory <strong>of</strong> MoralSentiments <strong>of</strong> the role <strong>of</strong> the “impartial spectator” should putsuch misinterpretations to rest. Smith was not an advocate <strong>of</strong>selfishness, but he was also not naïve enough to think that selflessdevotion to the welfare <strong>of</strong> others (or pr<strong>of</strong>essing such devotion)would make the world better, either. As Steven Holmes noted inhis corrective essay “<strong>The</strong> Secret History <strong>of</strong> Self-Interest,” 32 Smithknew very well the destructive effects <strong>of</strong> many “disinterested”passions, such as envy, malice, revenge, zealotry, and the like. <strong>The</strong>selfless zealots <strong>of</strong> the Spanish Inquisition did what they did in thehope that in the last moment <strong>of</strong> agony the dying heretics mightrepent and receive God’s grace. That was known as the doctrine<strong>of</strong> salvific justification. Humbert de Romans, in his instructionto inquisitors, insisted that they justify to the congregation thepunishments to be imposed on heretics, for “We beg God, andwe beg you, that you should beg him together with me, that from63
the gift <strong>of</strong> his grace he should make it that those to be punishedbear so patiently the punishments that we propose to imposeupon them (in the demand <strong>of</strong> justice, nevertheless with grief ),that it might redound to their salvation. Because <strong>of</strong> this we imposesuch a punishment.” 33 In Smith’s view, such selfless devotion tothe welfare <strong>of</strong> others was not obviously morally superior to theallegedly selfish merchants seeking to enrich themselves by sellingale and salted fish to thirsty and hungry customers.Smith is hardly a general endorser <strong>of</strong> selfish behavior, forwhether such motivations lead “as if by an invisible hand” to thepromotion <strong>of</strong> the general good depends very much on the context<strong>of</strong> the actions, and particularly on the institutional setting.Sometimes the self-centered desire to be liked by others canindeed lead one to adopt a moral perspective, by causing us tothink about how we appear to others. In the kind <strong>of</strong> small-scaleinterpersonal settings typically described in <strong>The</strong> <strong>The</strong>ory <strong>of</strong> MoralSentiments, such motivation may redound to the general benefit,for the “desire to become ourselves the objects <strong>of</strong> the like agreeablesentiments, and to be as amiable and as admirable as thosewhom we love and admire the most” requires us to “become theimpartial spectators <strong>of</strong> our own character and conduct.” 34 Evenapparently excessive self-interest, when in the right institutionalsetting, can be to the benefit <strong>of</strong> others, such as in the story Smithtells <strong>of</strong> the poor man’s son whose ambition causes him to worktirelessly to accumulate wealth, only to find after a lifetime <strong>of</strong>hard work that he is no happier than the simple beggar sunninghimself on the side <strong>of</strong> the road; the ambitiously excessive pursuit<strong>of</strong> self-interest on the part <strong>of</strong> the poor man’s son benefited therest <strong>of</strong> humanity by leading him to produce and accumulate thewealth that made the very existence <strong>of</strong> many others possible,for “the earth by these labours <strong>of</strong> mankind has been obliged toredouble her natural fertility, and to maintain a greater multitude<strong>of</strong> inhabitants.” 35In the larger context <strong>of</strong> political economy described in manypassages <strong>of</strong> An Inquiry into the Nature and Causes <strong>of</strong> the Wealth <strong>of</strong>Nations, specifically those involving interaction with the institutions<strong>of</strong> the state, the pursuit <strong>of</strong> self-interest is not so likely to havepositive effects. <strong>The</strong> self-interest <strong>of</strong> merchants, for example, leads64
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The Morality of CapitalismWhat Your
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ContentsIntroduction: The Morality
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Introduction: The Morality of Capit
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China, Morocco, the United States,
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in a friendly sense.” 9 The word
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Marx saw the “bourgeoisie” as i
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usinesses rising and falling more r
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and one an economist, and an interv
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etterment through exchange and the
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of diverse cultures. In this manner
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primitive magical-religious communi
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to censure, repression, and margina
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That is why the best defense of our
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A Little Further Reading for Fun an
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Dr. Tom G. Palmer is executive vice
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14 Karl Marx and Friedrich Engels,
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Index of Proper Names(Chinese names
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The Pierre F. and Enid Goodrich Fou
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Students For LibertyA Free Academy,
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Additional Resources for LibertyThe
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“We need to change the narrative