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."
David Kelley a fondé The Atlas Society en 1990 et en a été le directeur exécutif jusqu'en 2016. En outre, en tant que Chief Intellectual Officer, il était chargé de superviser le contenu produit par l'organisation : articles, vidéos, interventions lors de conférences, etc. Retraité de TAS en 2018, il reste actif dans les projets de TAS et continue de siéger au conseil d'administration.
Kelley est un philosophe professionnel, un enseignant et un écrivain. Après avoir obtenu un doctorat en philosophie à l'université de Princeton en 1975, il a rejoint le département de philosophie du Vassar College, où il a enseigné une grande variété de cours à tous les niveaux. Il a également enseigné la philosophie à l'université de Brandeis et a donné de nombreuses conférences sur d'autres campus.
Les écrits philosophiques de Kelley comprennent des travaux originaux sur l'éthique, l'épistémologie et la politique, dont beaucoup développent les idées objectivistes en profondeur et dans de nouvelles directions. Il est l'auteur de L'évidence des sensun traité d'épistémologie ; Vérité et tolérance dans l'objectivismesur les questions relatives au mouvement objectiviste ; Unrugged Individualism : La base égoïste de la bienveillanceet L'art du raisonnementun manuel d'introduction à la logique largement utilisé, qui en est aujourd'hui à sa cinquième édition.
M. Kelley a donné des conférences et publié sur un large éventail de sujets politiques et culturels. Ses articles sur les questions sociales et les politiques publiques ont été publiés dans Harpers, The Sciences, Reason, Harvard Business Review, The Freeman, On Principle et ailleurs. Dans les années 1980, il a fréquemment écrit pour Barrons Financial and Business Magazine sur des sujets tels que l'égalitarisme, l'immigration, les lois sur le salaire minimum et la sécurité sociale.
Son livre A Life of One's Own : Individual Rights and the Welfare State (Une vie à soi : les droits individuels et l'État-providence) est une critique des prémisses morales de l'État-providence et une défense des alternatives privées qui préservent l'autonomie, la responsabilité et la dignité de l'individu. Son intervention dans l'émission spéciale "Greed" de John Stossel sur ABC/TV en 1998 a suscité un débat national sur l'éthique du capitalisme.
Expert internationalement reconnu de l'objectivisme, il a donné de nombreuses conférences sur Ayn Rand, ses idées et ses œuvres. Il a été consultant pour l'adaptation cinématographique de Atlas Shruggedet rédacteur en chef de Atlas Shrugged : Le roman, les films, la philosophie.
"Concepts et natures : A Commentary on The Realist Turn (by Douglas B. Rasmussen and Douglas J. Den Uyl)," Reason Papers 42, no. 1, (Summer 2021) ; Ce compte-rendu d'un livre récent comprend une plongée profonde dans l'ontologie et l'épistémologie des concepts.
Les fondements de la connaissance. Six conférences sur l'épistémologie objectiviste.
"La primauté de l'existence" et "L'épistémologie de la perception", The Jefferson School, San Diego, juillet 1985.
"Universals and Induction", deux conférences aux congrès du GKRH, Dallas et Ann Arbor, mars 1989
"Skepticism", Université de York, Toronto, 1987
"The Nature of Free Will", deux conférences au Portland Institute, octobre 1986
"The Party of Modernity", Cato Policy Report, mai/juin 2003 ; et Navigator, novembre 2003 ; un article largement cité sur les divisions culturelles entre les points de vue pré-moderne, moderne (Lumières) et post-moderne.
"I Don't Have To"(IOS Journal, volume 6, numéro 1, avril 1996) et "I Can and I Will"(The New Individualist, automne/hiver 2011) ; des articles d'accompagnement sur la concrétisation du contrôle que nous avons sur nos vies en tant qu'individus.