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The Facts of Life

The Facts of Life

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2010年9月7日

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."

デビッド・ケリー博士(David Kelley, Ph.D.
About the author:
デビッド・ケリー博士(David Kelley, Ph.D.

David Kelleyは1990年にThe Atlas Societyを設立し、2016年までエグゼクティブ・ディレクターを務めました。また、最高知的責任者として、組織が制作するコンテンツ(記事、ビデオ、会議での講演など)の監督を担当した。2018年にTASを退職したが、現在もTASのプロジェクトに積極的に参加し、評議員会のメンバーも続けている。

ケリーはプロの哲学者であり、教師であり、作家である。1975年にプリンストン大学で哲学の博士号を取得した後、ヴァッサー大学の哲学科に入り、あらゆるレベルの幅広い講義を担当した。また、ブランダイス大学でも哲学を教え、他のキャンパスでも頻繁に講義を行っている。

ケリーの哲学的著作には、倫理学、認識論、政治学の独創的な著作があり、その多くは客観主義の思想を新たな深みと方向性で発展させている。著書に 五感の証拠を、 認識論で論じたものです。 目的論における真理と寛容目的論運動の問題点に関するもの。 無抵抗の個人主義。博愛の利己的根拠そして 推理の極意論理学入門の教科書として広く利用されている論理学入門』も第5版となりました。

ケリーは、政治や文化に関する幅広いテーマで講演や出版を行っている。社会問題や公共政策に関する記事は、Harpers、The Sciences、Reason、Harvard Business Review、The Freeman、On Principleなどに掲載されています。1980年代には、Barrons Financial and Business Magazineに 、平等主義、移民、最低賃金法、社会保障などの問題について頻繁に執筆した。

彼の著書 A Life of One's Own:個人の権利と福祉国家福祉国家の道徳的前提を批判し、個人の自律性、責任、尊厳を守る私的な選択肢を擁護するものである。1998年、ジョン・ストッセルのABC/TVスペシャル「Greed」に出演し、資本主義の倫理に関する国民的議論を巻き起こした。

客観主義の専門家として国際的に知られ、アイン・ランドとその思想、作品について広く講演を行っている。の映画化ではコンサルタントを務めた。 アトラス・シュラッグドの編集者であり アトラス・シュラッグド小説、映画、哲学.

 

主な作品(一部抜粋)。

"Concepts and Natures:A Commentary onThe Realist Turn(by Douglas B. Rasmussen and Douglas J. Den Uyl)," Reason Papers 42, no.1, (Summer 2021); 近著のレビューで、概念の存在論と認識論への深掘りが含まれています。

知識の基礎」。目的論的認識論に関する6つの講義。

「存在の優位性」「知覚の認識論」(ジェファーソンスクール、サンディエゴ、1985年7月

「普遍と帰納法」GKRH会議(ダラスとアナーバー)での2つの講義(1989年3月

「懐疑論」ヨーク大学(トロント)、1987年

「自由意志の本質」ポートランド・インスティテュートでの2回の講義(1986年10月

The Party of Modernity, Cato Policy Report, May/June 2003; andNavigator, Nov 2003; プレモダン、モダン(啓蒙主義)、ポストモダンの文化的分裂に関する論文として広く引用されている。

"I Don't Have To"(IOS Journal, Volume 6, Number 1, April 1996) と "I Can and I Will"(The New Individualist, Fall/Winter 2011): 個人として自分の人生をコントロールすることを現実化するためのコンパニオン作品です。

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