Abstract
Our Great Purpose: Adam Smith on Living a Better Life is a gem of a book, offering fresh insights into Smith’s writings and drawing holistic connections that make his philosophy come alive. This book is highly recommended for new or experienced readers of Smith.
The format of the book is unusual. There is an introduction, 29 concise chapters, an epilogue, and two appendices with further reading suggestions and source notes. Each chapter starts with a quote from Smith that serves as an aphorism, followed by two or three pages of exegesis. Each chapter stands by itself, although it helps to read chapters in sequence. It makes a perfect bedside table volume.
Ryan Patrick Hanley is Professor of Political Science at Boston College. His well-received previous book, Adam Smith and the Character of Virtue (2009), established his bona fides as an astute reader and synthesizer of Smith’s, The Theory of Moral Sentiments (1759) and The Wealth of Nations (1776).
The aim of Our Great Purpose is to explain Smith’s philosophy in a way that allows the reader to glean a method of living that leads to a flourishing life: [L]iving a life requires that we be actively engaged in pursuing a trajectory that we can recognize as a “a life”—that is, a trajectory that not only has a beginning and middle and end, but also has a unity to it that enables us to see all its different parts as fitting together in a meaningful way (p. 1).
I wonder if Hanley overstates this point. As we know from behavioral economics, humans are short sighted, and Smith is, after all, the “father” of behavioral economics. Humans sometimes misjudge situations and can be led astray (as Hanley makes clear with the “poor man’s son” story). A typical life is not plotted out in a straight line. Rather, it is a meandering path of exploration and discovery, often broken up with mistakes, disappointments, and restarts. People sometimes do little more than get by, never pausing to rationally assess their prospects. Rather than confront challenges, some people push them under the rug in hopes they will resolve themselves. For example, unplanned pregnancies and divorces are common in America. Far too few people save for their own retirement. If life were easy to plan, these problems would be far rarer.
Nevertheless, we might proceed as if our path is straight and unencumbered—a unified whole. Hanley makes clear, however, that the path is really a myriad of events upon which we must react. Hanley argues that “. . . Smith’s philosophy of living . . . is founded on a synthesis of action and reflection, or, to use Smith’s own words, a synthesis of ‘wisdom’ and ‘virtue’” (Ibid.).
Hanley discloses that “I first encountered Adam Smith a quarter century ago, and I know my own life is better for the years I’ve lived with him. I hope this might in time prove true for you as well” (p. 3). Smith was indeed concerned with the practical conduct of life, and with pragmatic solutions. Any biography of Smith, however, would reveal that his own life was full of misfortunes and shortfalls. In reading this book, one can adopt the attitude of listening to the guidance of a good doctor, even when that doctor does not always follow his own advice.
Hanley organizes quotes to explore interesting questions that build on each other. As a result, the reading is logical and satisfying. Here is a brief synopsis: Humans have natural instincts for both self-interest and social interests. Social instincts are strong and should not be ignored, as is often done in standard economics. Many of our actions relate to the instinct for social connection. Humans care more for attention than we do for our bodily needs (a finding, incidentally, demonstrated in the Harlow experiments with rhesus monkeys). Attention is often achieved through wealth and status, yet humans vastly overrate the psychological advantages of these achievements. The “poor man’s son” races after wealth in a tragic story of a life destroyed. Real happiness comes from peace of mind, not material possessions or status. Nevertheless, our admiration for the rich and powerful tends to corrupt our moral sentiments. Hanley notes that “Living our lives well requires that we figure out a productive way to navigate this divide between what the world says is good and what is in fact genuinely good for us” (p. 46).
Having diagnosed what ails the human condition in the first nine chapters, Hanley seeks to find a cure using Smith’s philosophy. The treatment starts by encouraging our sociability, in particular, our urge to cultivate friendships to overcome anxiety. Hanley notes we may falsely equate this process with a market exchange, of a give and take driven by the motive of self-interest. This might suggest that there is no genuine sympathy, only an instrumental calculation of rational goal-seeking behavior. But friendship to Smith is not about networking or getting benefits, it is about authentic sharing and reaching emotional equilibrium. The use of libations may enhance such friendships, but developing self-control and moderation are also called for. Some social interactions are negative, consisting of hatred and resentment. These feelings can serve useful purposes, such as in a call for justice. At other times, negative emotional states stand in the way of developing a grateful and loving heart.
Love is key to a flourishing life, and is at the heart of Hanley’s reading of Smith. To be loved, we must first be loving. That is a tall order. It requires introspection and other virtues. Smith’s moral sentiments model offers us an account of how we grow into a person who is worthy of being loved. The impartial spectator—our moral conscience—sits on our shoulder and helps, by providing the emotional distance and perspective that enables us to see how a disinterested other might view us. The work of the spectator is never done, since learning about virtue requires a lifetime. The spectator is egalitarian, reminding us that we are no better than any other. We are thus called to be humble, seeing the vast distance between ourselves and a perfect ideal.
While attention can come from wealth and status—and many (perhaps most) people pursue this path—the route is ultimately a dead end. As noted earlier, real happiness comes from peace of mind. In trying to perfect our own imperfect selves, we do make life better for ourselves and for others. Ultimately, self-approbation is worth more than the accolades of others. Being wise and having good motives is not enough, however; we must also take actions when necessary. Smith writes that, “The most sublime speculation of the contemplative philosopher can scarce compensate the neglect of the smallest active duty” (p. 116). Institutional rules like competition are important for ensuring that our deeds are appropriate and not excessive (as in the case of the “man of system,” who has no political rival and causes great harm). In short, think big, but take small active steps toward a better world.
While Smith wrote during the Enlightenment, when God was largely written-out of the academic script, Hanley believes Smith’s model has a place for religion and a supreme deity, inspired by the love of virtue. Smith’s appeal to modern readers, Hanley notes, is that he has one foot in the ancient world and one foot in the modern world. He is a perfect foil to study ethics and the good life, keeping in mind that his is a pluralist philosophy, and that one size does not fit all when it comes to virtue ethics.
Some of Smith’s musing can seem contradictory. Hanley states, . . . part of the art of reading Smith closely and indeed philosophically consists in figuring out how all of his different claims go together, even (and maybe especially) when they don’t seem to match up perfectly on their face . . . [A] lot of the fun of reading Smith lies in patiently trying to figure out how all the moving parts build off of one another and ultimately hang together into one integrated system. (pp. 61–62)
Hanley thus argues that there is a great design that can explain all of Smith’s seeming contradictions or inconsistencies. Another interpretation is that Smith’s work is, at times, actually inconsistent and contradictory. This should not worry anyone who sees Smith as human, and not an idealized superhuman, a concept Smith would firmly reject.
One minor reader alert: In a few places, Hanley uses truncated quotes of Smith’s writing without so indicating. This makes for smoother reading, but users should look up the original source of the quote before citing it.
Hanley’s book provides a fresh look at Smith’s philosophy in an encapsulated form that is accessible, interesting, and exceptionally well written. The chapters flow together with strong transitions. One does not need a PhD in philosophy or economics to appreciate the sound wisdom in this compelling narrative of a good life.