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CAPITALISM'S ACHILLES HEEL Dirty Money and How to

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316 CAPITALISM’S <strong>ACHILLES</strong> <strong>HEEL</strong><br />

only “mild <strong>and</strong> gentle steps” meant that his rather timid musings on economics<br />

were quickly overtaken. He is most remembered <strong>to</strong>day for the brilliance<br />

<strong>and</strong> breadth of his philosophical analysis in Methods of Ethics <strong>and</strong> the<br />

authority he conferred upon his followers at Cambridge.<br />

The foremost of those tu<strong>to</strong>red by Henry Sidgwick was Alfred Marshall.<br />

Born in London in 1842 <strong>and</strong> for awhile considering the Anglican ministry,<br />

he opted instead for mathematics at Cambridge. A loan of several hundred<br />

pounds financed his studies, given by an uncle who made money raising<br />

sheep in Australia utilizing convict <strong>and</strong> indentured labor. Perhaps this explains<br />

Marshall’s later remark, “It is true that slavery was not always entirely<br />

without advantages.” 11<br />

After teaching at University College Bris<strong>to</strong>l <strong>and</strong> then at Oxford, Marshall<br />

received an appointment as professor of political economy at Cambridge<br />

in 1885, a position he held for 23 years. Despite a prickly personality<br />

<strong>and</strong> little involvement in university affairs, he nevertheless secured for Cambridge<br />

<strong>and</strong> for Engl<strong>and</strong> primacy in the emerging science of economics.<br />

Marshall’s major work, Principles of Economics, appeared in 1890. An<br />

eighth edition of his continuously edited <strong>to</strong>me appeared in 1920, <strong>and</strong> two<br />

further books—Industry <strong>and</strong> Trade <strong>and</strong> <strong>Money</strong>, Credit <strong>and</strong> Commerce—were<br />

published in 1919 <strong>and</strong> 1923, respectively. These three established Marshall’s<br />

dominion over his subject, extending decades beyond his death in 1924.<br />

Marshall sought <strong>to</strong> combine the measurement of utility with his compassion<br />

for the poor <strong>to</strong> produce an advancing world. While subscribing <strong>to</strong><br />

the objective of maximizing pleasure <strong>and</strong> satisfaction, he was critical of eighteenth<br />

<strong>and</strong> early nineteenth century utilitarian proponents, finding that “. . .<br />

their work is marred by a certain hardness of outline <strong>and</strong> even harshness of<br />

temper. These faults were partly due <strong>to</strong> Bentham’s direct influence.” 12 He<br />

had greater rapport with Bentham’s successors: “A higher notion of social<br />

duty is spreading everywhere. In Parliament, in the press <strong>and</strong> in the pulpit,<br />

the spirit of humanity speaks more distinctly <strong>and</strong> more earnestly. Mill <strong>and</strong><br />

the economists who have followed him have helped onwards this general<br />

movement.” 13<br />

Marshall often <strong>to</strong>ured poor urban <strong>and</strong> rural areas in order <strong>to</strong> hone his<br />

sympathies for Engl<strong>and</strong>’s millions living in deprivation. But he wanted economics<br />

<strong>to</strong> st<strong>and</strong> on its own two feet, separated from political <strong>and</strong> ethical<br />

over<strong>to</strong>nes. His rationale went as follows: “Utility is taken <strong>to</strong> be correlative of

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