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 gründete The Atlas Society im Jahr 1990 und war bis 2016 als Geschäftsführer tätig. Darüber hinaus war er als Chief Intellectual Officer für die Überwachung der von der Organisation produzierten Inhalte verantwortlich: Artikel, Videos, Vorträge auf Konferenzen usw. Nach seinem Ausscheiden aus der TAS im Jahr 2018 ist er weiterhin aktiv an TAS-Projekten beteiligt und gehört weiterhin dem Kuratorium an.
Kelley ist ein professioneller Philosoph, Lehrer und Schriftsteller. Nachdem er 1975 an der Princeton University in Philosophie promoviert hatte, trat er in die Philosophieabteilung des Vassar College ein, wo er eine breite Palette von Kursen auf allen Ebenen unterrichtete. Er unterrichtete auch Philosophie an der Brandeis University und hielt häufig Vorträge an anderen Universitäten.
Zu Kelleys philosophischen Schriften gehören Originalwerke in den Bereichen Ethik, Erkenntnistheorie und Politik, von denen viele die objektivistischen Ideen in neuer Tiefe und in neuen Richtungen weiterentwickeln. Er ist der Autor von Die Evidenz der Sinneeiner Abhandlung zur Erkenntnistheorie; Wahrheit und Duldung im Objektivismusüber Themen in der objektivistischen Bewegung; Ungetrübter Individualismus: Die egoistische Basis des Wohlwollensund The Art of Reasoning, ein weit verbreitetes Lehrbuch für einführende Logik, das jetzt in der 5.
Kelley hat zu einer Vielzahl von politischen und kulturellen Themen Vorträge gehalten und veröffentlicht. Seine Artikel über soziale Fragen und die öffentliche Ordnung sind unter anderem in Harpers, The Sciences, Reason, Harvard Business Review, The Freeman und On Principle erschienen. In den 1980er Jahren schrieb er häufig für das Barrons Financial and Business Magazine über Themen wie Gleichberechtigung, Einwanderung, Mindestlohngesetze und Sozialversicherung.
Sein Buch A Life of One's Own: Individual Rights and the Welfare State ist eine Kritik an den moralischen Prämissen des Wohlfahrtsstaates und eine Verteidigung privater Alternativen, die die Autonomie, Verantwortung und Würde des Einzelnen bewahren. Sein Auftritt in John Stossels ABC/TV-Sondersendung "Greed" im Jahr 1998 löste eine landesweite Debatte über die Ethik des Kapitalismus aus.
Er ist ein international anerkannter Experte für Objektivismus und hat zahlreiche Vorträge über Ayn Rand, ihre Ideen und ihre Werke gehalten. Er war Berater bei der Verfilmung von Atlas Shruggedund Herausgeber von Atlas Shrugged: Der Roman, die Filme, die Philosophie.
"Concepts and Natures: A Commentary on The Realist Turn (by Douglas B. Rasmussen and Douglas J. Den Uyl)," Reason Papers 42, no. 1, (Sommer 2021); Diese Rezension eines kürzlich erschienenen Buches enthält einen tiefen Einblick in die Ontologie und Epistemologie von Konzepten.
Die Grundlagen des Wissens. Sechs Vorlesungen über die objektivistische Erkenntnistheorie.
"Das Primat der Existenz" und "Die Erkenntnistheorie der Wahrnehmung", The Jefferson School, San Diego, Juli 1985
"Universalien und Induktion", zwei Vorträge auf GKRH-Konferenzen, Dallas und Ann Arbor, März 1989
"Skeptizismus", York University, Toronto, 1987
"Die Natur des freien Willens", zwei Vorträge am Portland Institute, Oktober 1986
"The Party of Modernity", Cato Policy Report, Mai/Juni 2003; und Navigator, November 2003; ein viel zitierter Artikel über die kulturellen Unterschiede zwischen vormodernen, modernen (aufklärerischen) und postmodernen Ansichten.
"I Don't Have To"(IOS Journal, Band 6, Nummer 1, April 1996) und "I Can and I Will"(The New Individualist, Herbst/Winter 2011); begleitende Beiträge zur Verwirklichung der Kontrolle, die wir als Individuen über unser Leben haben.