In the medieval list of deadly sins, lust and greed were the two characterized by an excessive appetite for worldly pleasure. After the Renaissance and Enlightenment, attachment to this world was no longer considered sinful, but it took time for the guilt-ridden morality to wear off. By the 19th century, the pursuit of profit and wealth had become respectable, but sex was still encrusted with Victorian morality. The 20th century brought sexual liberation, especially since the '60s, but it also brought anti-capitalism.
So we now have the inverted situation in which sexual desire is fine and open, but the profit motive is the dirty secret: everyone does it but no one wants to say so. Perhaps you will find this “Facts of Life” conversation a helpful guide for navigating this sensitive topic."Son, I think it's time you and I had a man-to-man talk about something. About…well, sometimes they're called the facts of life."
"You mean sex, Dad?"
"No, no, they've told you all about that at school. They have, haven't they?"
"Yeah, sure."
"Right. No, what I mean is something different. Let me put it this way. Do you know where money comes from? The money your mother and I use to buy food and clothes and things?"
"Um… from the cash register? At the deli?"
"Well, yes. But now, do you know why there's money in the cash register, enough for us to bring home and live on?"
"Oh. That's because when someone comes in and wants, like, pastrami on rye, they pay you for it."
"Good. That what I want to talk about—about buying, and selling, and…about profit."
"Profit! What does profit have to do with us? Dad, you don't mean…Capitalists make profits. You're not a capitalist, are you, Dad?"
"No…well, yes, I am. Not a big one or a rich one, but yes, I am a capitalist. And I make a profit, most weeks, anyway. That's where our money comes from."
"I don't believe this! You mean, you and Mom…? Dad, I thought profits are dirty. They're always saying in school…"
"What do they tell you in school?"
"Well, the teachers say that people who make profits are taking money from people and making them poor. Mr. Wright-Lyttleton, he's my social studies teacher, he says the profit motive is evil and if we do it we'll get…I mean, we'll be a wart on society."
"Good heavens. I didn't think anyone was still telling boys those old wives' tales. Son, I want you to forget all that. Profit is a perfectly natural and healthy thing."
"It is?"
"Sure it is. Let me ask you: do you ever find yourself feeling a propensity to barter and truck?"
"To what?!"
"Do you ever feel like trading things, you know, like with your friends?"
"Yeah..., sometimes, maybe."
"That's all right, son. You're at the age when most boys start to have these feelings. Girls too. Now let's suppose you go to the school cafeteria for lunch, and your friend Jimmy has a sandwich you want, and you've got one he wants. You'd trade, wouldn't you? And after you trade, you're better off, because you like the sandwich you got better than the one you gave Jimmy. That's profit."
"I don't know, Dad. That doesn't sound much like…
"I know it doesn't sound like what your teachers are talking about. Okay, but now let's look at what happens in the deli. Someone comes in for a pastrami sandwich, and I charge him $3.75. I'm better off, since the guy's $3.75 is worth more to me than the sandwich, because the sandwich only costs me $3.00 to make."
"But that's just it, Dad, like the teachers said, aren't you taking extra money from him?"
"No, you see…I know it's part of the old wives' tale that sellers are the only ones who really like making profits, and buyers don't enjoy it, they just go along to be popular. But that's not true. They like it, same as us. Look, the guy in my store wouldn't buy the sandwich unless it was worth more than $3.75 to him. Otherwise he'd go next door to Johnson's place, or go home and make his own. So he's getting a profit, too, only he doesn't put it in a cash register, he puts it in his stomach."
"The profit goes…he puts it…in his stomach? Are you kidding me, Dad?"
"Well, I didn't exactly mean that literally. I mean he's better off. Plus, if he had to make the sandwich himself, and buy the meat and steam the thing and everything, it'd end up costing him a lot more than $3.75. And remember, I'm the one taking the risk here,opening the place every morning so he can walk in any time he feels like it."
"I kinda see what you mean…but…"
"I know, all this may still seem a little distasteful to you. It's going to take a while before you get used to it. That's part of growing up. But believe me, when a buyer and a seller meet each other, and they both honestly like what the other has, and they trade—well, it can be a very beautiful experience."
大衛·凱利(David Kelley)於1990年創立了阿特拉斯協會(The Atlas Society),並在2016年之前一直擔任執行董事。此外,作為首席智力官,他負責監督組織製作的內容:文章、視頻、會議上的演講等。他於2018年從TAS退休,仍然活躍於TAS專案,並繼續在董事會任職。
凱利是一位專業的哲學家、教師和作家。1975年獲得普林斯頓大學哲學博士學位后,他加入了瓦薩學院哲學系,教授各級課程。他還曾在布蘭迪斯大學教授哲學,並經常在其他校區講課。
凱利的哲學著作包括倫理學、認識論和政治學方面的原創作品,其中許多作品以新的深度和新的方向發展了客觀主義思想。他是認識論論文《感官的證據》的作者;客觀主義中的真理與寬容,論客觀主義運動中的問題;粗獷的個人主義:仁慈的自私基礎;以及《推理的藝術》,這是一本廣泛使用的入門邏輯教科書,現已出版第 5 版。
凱利曾就廣泛的政治和文化主題發表演講和出版。他關於社會問題和公共政策的文章發表在 《哈珀斯》、《科學》、《理性》、《哈佛商業評論》、《弗里曼》、《論原則》等雜誌上。在1980年代,他經常為 《巴倫週刊》財經和商業雜誌 撰寫有關平等主義、移民、最低工資法和社會保障等問題的文章。
他的著作 《一個人的生活:個人權利和福利國家》 批判了福利國家的道德前提,並捍衛了維護個人自主、責任和尊嚴的私人替代方案。1998年,他出現在約翰·斯托塞爾(John Stossel)的ABC/TV特別節目“貪婪”中,引發了一場關於資本主義倫理的全國性辯論。
作為國際公認的客觀主義專家,他廣泛地講授安·蘭德、她的思想和作品。他是電影《阿特拉斯聳聳肩》的顧問,也是《阿特拉斯聳聳肩:小說、電影、哲學》的編輯。
“概念與自然:對現實主義轉向的評論(道格拉斯·拉斯穆森和道格拉斯·登厄伊爾)”,《理性論文》第 42 期,第 1 期,(2021 年夏季);這篇對最近一本書的評論包括對概念的本體論和認識論的深入探討。
知識的基礎。關於客觀主義認識論的六講。
“存在的首要地位”和“感知的認識論”,傑斐遜學院,聖地牙哥,1985年7月
“普遍性和歸納”,在GKRH會議上的兩次演講,達拉斯和安娜堡,1989年3月
“懷疑論”,約克大學,多倫多,1987年
“自由意志的本質”,波特蘭研究所的兩場演講,1986年10月
“現代性黨”,卡托政策報告,2003年5月/6月; 導航員,2003年11月;一篇被廣泛引用的文章,關於前現代、現代(啟蒙)和後現代觀點之間的文化分歧。
"I Don't Have To" (IOS Journal, Volume 6, Number 1, April 1996) and “I Can and I Will” (The New Individualist, Fall/Winter 2011); Companion pieces on making real the control we have over our lives as individuals.