"To compensate a little for the treachery and weakness of my memory, so extreme that it has happened to me more than once to pick up again, as recent and unknown to me, books which I had read carefully a few years before . . . I have adopted the habit for some time now of adding at the end of each book . . . the time I finished reading it and the judgment I have derived of it as a whole, so that this may represent to me at least the sense and general idea I had conceived of the author in reading it." (Montaigne, Book II, Essay 10 (publ. 1580))

Friday, August 26, 2011

The Bourgeois Virtues - Ethics for an Age of Commerce (Deirdre McCloskey, 2006)

I don't know quite how to characterize this book, but it certainly gave me all sorts of ideas (including many I hadn't really put together before).  About 500 pages, and I found it ok to skip/skim a bit - without derogation of the whole.  It's part of a longer series of books, and I think I should pursue more.

In this book, McCloskey notes something odd:  the merchant/bourgeoisie class regularly exhibits the classic and Christian virtues while simultaneously generating the wealth that pays for kings (or "governments", as known today), priests, artists and professors - yet is universally reviled by these groups, to the point of cliche.  McCloskey points out that this trend took root following the intellectual-led revolutions that swept across Europe in 1848.  When I think about it - Balzac, Dickens and the rest did delight in portraying the bourgeoisie as venal, grasping, etc.  Not to mention Marx et al.  And this trend has continued - almost like an accepted truth that is badly in need of being un-accepted.

(In a related vein, Larry Ribstein sometimes blogs about Hollywood's portrayal of businesspersons as almost invariably evil - he can't really explain it - speculates that the "artists" believe themselves to be the new religion/priesthood (certainly a trend since the Romantic era), and resent that movies can't be made without the funding from the low-class, money-grubbing businesspersons.  Perhaps it's the same effect as discussed in this book?)

How odd - the university community of professors and students overwhelmingly comes from bourgeois or aspire-to-bourgeois roots, and overwhelmingly return to a bourgeois lifestyle after graduation - and lives largely off bourgeois profit while in the university cocoon - and all the while revile the bourgeoisie.  

McCloskey converted to Christianity at some point in her adulthood, and doesn't make any attempt to disguise this. To her credit (Christianity not essential to the narrative, but what are referred to as the "Christian" virtues do apply outside Christianity; I prefer authors that are upfront about this kind of thing).

Some ideas:

1.  How capitalism has generated the wealth that has improved the lots of the poor - in a way that no other system has come close to accomplishing.  And is reviled for it.  Perhaps due to envy - since it is absolutely true that successful capitalists end up with more wealth than the average person.  Yet no system of kings, priests, government handouts or artists has ever come close to doing more for the poor.  Should these systems - demonstrably less effective on behalf of the poor, and certainly ineffective in achieving "equal" distribution - be favored because wealth in a capitalist system doesn't end up perfectly equally distributed, either?  See #6 below.

2.  The "evil" of profit - listen to our current president's tiresome harangues, repeating the conventional, unthinking "wisdom" - yet without "profit" - how would anything ever be paid for?  I think this has been demonstrated repeatedly.  Where would the funds come from that have raised living standards to the benefit of all (well, at least "all" who live in societies that encourage bourgeois behavior - forget communist and other state-dominated systems, for example) in the last couple centuries (or whatever measurement period applies)?

3.  The notion that persons of "noble" blood would never grub for money or hold a job - no, they earned their wealth simply by force of arms, or by inheriting wealth taken by force of arms by their ancestors.  Yet this is constantly portrayed as "honorable"!  Why?  The indolent gentlemen who disdains work and profit-seeking - worthless yet revered for so long - how was this character's positive image created and maintained for so long?  The violent conqueror of new territories - this behavior also is revered!

4.  Businesspersons do not stay in business for long unless they abide by the traditional virtues.  They can't take wealth by force, as "nobles" did and modern governments do.  They can't take wealth by "appeals" to "charity" or threats of damnation - as religions do. They thrive via voluntary exchanges - not by force.

(Can I dispense with the disclaimer that businesspersons often are dishonest, especially those looking for a quick hit rather than a long-term enterprise?  Yes, it's anything but a perfect system.  That this occurs does not disprove the benefits to society of pervasive bourgeois virtues.)

5.  The notion that artists - like the nobility - are "above" grubbing for profit.  Fine - many wonderful things are created.  But:  who finances this?  What society could indulge in serious art unless some producers generated the wealth to support it?

The crazy notion that heroes like Achilles embody the highest virtues - but this is just courage without prudence, temperance, etc. - where would that leave a society?

6.  That making profit in a capitalist system is not - notwithstanding the NY Times writers and all the other purveyors of conventional wisdom (including vote-chasing politicians) - a zero sum game.  The economy is not like a room in which a parent places two kids with 10 toys, and the stronger kid prevails at the expense of the weaker.  Voluntary exchanges typically make everyone better off, i.e. they all participate in the "profit", if at different levels.  Compare the noble requiring the peasant to turn over a big chunk of his crop (or a government expropriating assets) - much closer to zero-sum.  (Even recognizing that the peasant may have gotten some protection against others who sought to steal from him.)

7.  So many economists have gone off the rails - looking at "prudence only".  The virtues need to go beyond this - justice, temperance, and courage.  The three Christian virtues round out the group:  hope, faith, love.  You can't explain human behavior with "prudence only". 

8.  That other disciplines (in addition to economics) look to reduce behavior to a single overriding principle.  Utilitarianism. Or to reduce it to an exercise in pure reason (sound familiar from undergrad philosophy?) divorced from common sense observation of the complicated impulses of actual humans.  The ancients had it right - a blend of multiple virtues is involved.

9.  Look at the countries that haven't developed or permitted an active bourgeoisie class - have the poor (or any other class, setting aside government rent-seekers) ever been better off in these societies that were "cleansed" of the evil profit motive?

10.  Today's glorification of "non-profit" organizations - many of which merit skepticism.  Any organization not facing market discipline is in dangerous territory.

The seven virtues make a lot of sense.  Demonizing the bourgeoisie doesn't - unless you're a Huey Long type pursuing power, or a rent-seeker feeding off the Huey Longs (invariably in the name of the "little guy").


Saturday, August 20, 2011

Mary Colter - Architect of the Southwest (Arnold Berke, 2002)

PJ bought this for me as a gift upon our departure from the Colter-designed La Posada during our recent (and most enjoyable) visit.  I was interested in the book primarily due to Colter's connection to La Posada and to various buildings (including Phantom Ranch) in the Grand Canyon area.  I will have a better appreciation for these upon future visits, which we surely shall make.

The book gave me lots of ideas, including:

1.  Colter grew up in Minnesota.  A chance gift stirred her interest in the Southwest.

2.    She began as a designer, and moved into architecture.  Not widely recognized during her career; the author suggests, plausibly, that this was attributable in part to her being a woman, and being perceived as a designer.

3.  It's fascinating to think that the Fred Harvey Company working in tandem with the Santa Fe Railway - both of which Colter worked for over the course of so many years - pretty much invented the American Southwest as it came to be known to decades worth of tourists, with impressions persisting to this day.  Very few roads, very limited access, very limited knowledge.  These companies marketed very effectively.  They essentially invented the widespread demand for Navajo rugs, Native American jewelry, etc.  I don't know details, but this doesn't strike me as a bad thing.  Even if some of the techniques employed then would be considered politically incorrect today.

4.  Colter didn't work on El Tovar - it was already in place.  She did work on Bright Angel Lodge, Phantom Ranch, Hermit's Rest (which we've not visited), the "watchtower" at the east rim (which we've been around but not in), and plenty of other structures in the Grand Canyon area.  She had a great knack for incorporating local styles, placing buildings into a natural setting, while meeting the marketing goals that drove the entire engine.



5.  One of her first assignments at Grand Canyon was the gift shop ("Hopi House") that sits just opposite El Tovar.  I've been in there a number of times but now need to revisit with a different eye.

6.  The book includes a long description and many great photos of La Posada in Winslow.  PJ and I just loved the place, and the descriptions help explain why.  Colter lived through the decommissioning of the building (and remarked about how sometimes folks "live too long"), but didn't see its renaissance.

7.  Interesting discussion of the rise and fall of passenger railroads.  People preferred cars.  Colter was around for the glory days - various lovely train stations roughly along the Route 66 corridor - and  the quick decline.

I liked this book a lot, and definitely will consult it as we make visits to the various Colter buildings in future years.

Thursday, August 11, 2011

Gallery opportunities

Two galleries recently.  I like taking cell phone photos (click to enlarge), if lousy, to help remember what we saw.

When visiting Kerry in DC, we had a chance to stop by the National Gallery (if briefly):



Monet (Houses of Parliament)

This is not from the art gallery.  But I like it.  If I had been around in WWII, I definitely would have joined a car-sharing club.

Also not from the art gallery.  This is from the WWII Italian campaign, made me think about what Irvin Bormann probably encountered in some form.


When visiting EPG in Santa Monica, we had a chance to stop by the Getty Center:

I like the Dutch landscape folks


Detail - another Dutch landscape

Rembrandt - detail from the Abduction of Europa - I like to enlarge and look at this.
Italian - composite of the story of Joseph (Old Testament) - starting with being cast into the well in upper left corner.  The characters look like Italian merchants . . . including, perhaps, contemporary patrons . . .

El Greco


In the galleries . . .
Brueghel the Elder - animals going into the ark