My experiences with Corporate America have been atrocious. The larger the company, the more complex it is; customer service is a sham. And why do all these companies have customer service surveys that tell you your option is important to them when it is clear that it isn’t?
John Maynard Keynes: The Essential Keynes. Editor, Robert Skidelsky. (2015)
John Maynard Keynes was a British political economist whose early 20th-century writings influenced American government policy and political theory during the Great Depression.
“The purpose of promoting the individual was to depose the monarch and the church; the effect-through the new ethical significance attributed to contract - was to buttress property and prescription. But it was not long before the claims of society raised themselves anew against the individual.” (Keynes 79)
“The principle of laissez-faire had arrived to harmonize individualism and socialism, and to make at one Hume’s egoism with the greatest good of the greatest number.” (Keynes 80)
The eighteenth century saw “corruption and incompetence . . . which survived into the nineteenth [century]. The individualism of the political philosopher pointed to laissez-faire. The divine or scientific harmony . . . between private interest and public advantage pointed to laissez-faire. But above all, the ineptitude of public administrators strongly prejudiced the practical man in favour of laissez-faire - a sentiment which has by no means disappeared. Almost everything which the State did in the eighteenth century in excess of its minimum functions was, or seemed, injurious or unsuccessful.
“On the other hand, material progress between 1750 and 1850 came from individual initiative and owed almost nothing to the directive influence of organized society as a whole.” (Keynes 81)
Darwinism shook the “foundations of belief.” This was a change from “the work of the divine” to one that postulated that everything occurred “out of Chance, Chaos, and Old Time. . . . The economists were teaching that wealth, commerce, and machinery were the children of free competition - that free competition had built man.” (Keynes 81)
“I do not know which makes a man more conservative - to know nothing but the present or nothing but the past.” (Keynes 82)
The editor of this book, Robert Skidelsky, writes that “The phrase laissez-faire is not to be found in the worlds of Adam Smith, of Ricardo, or of Malthus. Even the idea is not present in a dogmatic for in any of these authors. Adam Smith, of course, was a Free Trader and an opponent of many eighteenth century restrictions on trade. But his attitude toward the Navigation Acts and the usury laws shows that he was not dogmatic.” (Keynes 84)
In 1850 one writer wrote, “More harm than good is likely to be done . . . by almost any interference of government with men’s money transactions . . . True liberty is that every man should be left free to dispose of his own property, his own time, and strength, and skill, in whatever way he himself may think fit, provided he does no wrong to his neighbours.” (Keynes 85)
Another philosopher believed in the “harmony of those laws of Providence which govern human society.” (Keynes 85)
Economists reacted to this beginning with philosopher John Stuart Mill. One wrote, “Scarcely a single English economist of repute . . . will join in a frontal attack upon Socialism in general . . . nearly every economist, whether of repute or not, is always ready to pick holes in most socialistic proposals.” (Keynes 86)
In 1870, an orthodox economist “was perhaps the first orthodox economist to deliver a frontal attack upon laissez-faire in general. The maxim of laissez-faire, he declared, has no scientific basis whatever, but is at best a mere handy rule of practice.” (Keynes 86)
Keynes used the giraffe as an example, as it can reach the highest leaves. But what about other animals? I saw a political cartoon showing the difference between socialism and capitalism. Socialism showed a person lifting another person up to reach a fruit tree. That person helps up the one who helped him. The capitalist portrayal shows that person sitting on a fence eating fruit and ignoring the man who lifted him up.
Considering the above points of view and the things we have been propagandized ad nauseam for over a century, see Naomi of Klein.
Laissez-faire and Social Darwinism tied together at this time. However, this relationship is not based on fact, “but from an incomplete hypothesis introduced for the sake of complicity. . . .Individuals acting independently for their own advantage will produce the greatest aggregate of wealth, depends on a variety of unreal assumptions to the effect that the processes of production and consumption are in no way organic, that there exists a sufficient foreknowledge of conditions and requirements, and that there are adequate opportunities of obtaining this foreknowledge.” (Keynes 88)
Keynes dismissed “State Socialism” because it did not address contemporary issues.
“The important thing for government is not to do things which individuals are doing already, and to do them a little better or a little worse, but to do those things which at present are not at all.”
“Birth control and the use of contraceptives, marriage laws, the treatment of sexual offences and abnormalities, the economic position of the family - in all these matters the existing state of the law and of orthodoxy is still medieval - altogether out of touch with civilised opinion, and civilised practice and with what individuals, educated and uneducated alike, say to one another in private.” (Keynes 100)
Keynes cites Commons, who refers to their contemporary period as stabilisation where one can find alternatives to Marxism. (Keynes 101) “In this period [according to Professor Commons], there is a diminution of individual liberty, enforced in part by governmental sanctions through concerted action, whether secret, semi-open, or arbitration, of associations, corporations, unions and other collective movements of manufacturers, merchants, labourers, farmers, and bankers.
“The abuses of this epoch in the realms of government are Fascism on the one side and Bolshevism on the other. Socialism offers no middle course.” (Keynes 101)
Keynes described capitalism as the love of money. He described Soviet Communism in 1925 as “both a religion and an economic system.” (Keynes 103)
He heavily criticized the Soviet Union and its worship of Marxist literature, which he found “not only scientifically erroneous but without interest or application for the modern world.” Communism “exalts the boorish proletariat above the bourgeois and the intelligentsia who, with whatever faults, are the quality in life and surely carry the seeds of all human advancement.” (Keynes 106)
Leninism is “an experimental technique.” (Keynes 108)
The love of money as a possession - as distinguished from the love of money as a means to the enjoyments and realities of life - will be recognized for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease.” (Keynes 122)
Keynes criticizes the form of international capitalism that followed World War I. “It is not intelligent, it is not beautiful, it is not just, it is not virtuous - and it doesn’t deliver the goods.” (Keynes 126)
“But I have become convinced that the retention of the structure of private enterprise is incompatible with that degree of material well-being to which our technical advancement entitles us.” (Keynes 127)
Life has become a parody. For example, with all our wealth, Keynes writes, we build slums instead of edifying cities. We destroy the wilderness because it has been determined to have no economic value. (Keynes 128)
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