The Man of System

Smith’s The Theory of Moral Sentiments included this passage about spontaneous order vs planned economy.

The Man of System
Adam Smith

Adam Smith was a Scottish political philosopher and economist, considered one of the forefathers of classical economics and a pioneer of the study of political economy. Smith graduated from Balliol College at Oxford, and later served as the chair of moral philosophy at the University of Glasgow. He departed from his academic position after 12 years to tutor the Duke of Bucchleuch in Switzerland. His two major works, An Inquiry into the Nature and Causes of the Wealth of Nations, and The Theory of Moral Sentiments, were composed after he left the service of the Duke on a lifetime pension.

The former work, considered his magnum opus, is often referred to by its abridged title The Wealth of Nations. It was first published in 1776, the same year as the American Declaration of Independence, and is considered a foundational text in modern economic theory. It is noted for its influence on the American founding fathers James Madison, Alexander Hamilton, and Thomas Jefferson, and upon the economic theories of Karl Marx, John Maynard Keynes, and Milton Friedman.

The latter work expressed Smith’s deep interest in moral philosophy, and expanded upon the philosophical, juridical and ethical framework of his earlier work. While known primarily as an economist today, Smith’s work and interests lay primarily in the fields of theology, jurisprudence, and moral philosophy.

The man whose public spirit is prompted altogether by humanity and benevolence, will respect the established powers and privileges even of individuals, and still more those of the great orders and societies, into which the state is divided. Though he should consider some of them as in some measure abusive, he will content himself with moderating, what he often cannot annihilate without great violence. When he cannot conquer the rooted prejudices of the people by reason and persuasion, he will not attempt to subdue them by force; but will religiously observe what, by Cicero, is justly called the divine maxim of Plato, never to use violence to his country no more than to his parents. He will accommodate, as well as he can, his public arrangements to the confirmed habits and prejudices of the people; and will remedy as well as he can, the inconveniencies which may flow from the want of those regulations which the people are averse to submit to. When he cannot establish the right, he will not disdain to ameliorate the wrong; but like Solon, when he cannot establish the best system of laws, he will endeavour to establish the best that the people can bear. The man of system, on the contrary, is apt to be very wise in his own conceit; and is often so enamoured with the supposed beauty of his own ideal plan of government, that he cannot suffer the smallest deviation from any part of it. He goes on to establish it completely and in all its parts, without any regard either to the great interests, or to the strong prejudices which may oppose it. He seems to imagine that he can arrange the different members of a great society with as much ease as the hand arranges the different pieces upon a chess-​board. He does not consider that the pieces upon the chess-​board have no other principle of motion besides that which the hand impresses upon them; but that, in the great chess-​board of human society, every single piece has a principle of motion of its own, altogether different from that which the legislature might chuse to impress upon it. If those two principles coincide and act in the same direction, the game of human society will go on easily and harmoniously, and is very likely to be happy and successful. If they are opposite or different, the game will go on miserably, and the society must be at all times in the highest degree of disorder. The selection above is an excerpt from Part Six of Adam Smith’s “Theory of Moral Sentiments,” a section entitled “Of the Character of Virtue.” Smith’s “Theory of Moral Sentiments” provides the underpinnings of the arguments discussed in his later works, including “The Wealth of Nations.”