Economic Sophisms

The Two Moralities

Bastiat Economic Thought

The Two Moralities

Many people know "Tartuffe or the Impostor", the comedy by Molière in which a cunning devotee attempts to seduce Elmire and swindle her husband Orgon. How can one protect oneself against the deceptions of such a hypocrite who pretends to do you good while plotting against you?

Bastiat notes that there are two ways to put an end to this kind of imposture: correct Tartuffe or enlighten Orgon. Of course, there will always be Tartuffes, but their power to harm would be much reduced if there were fewer Orgons to listen to them.

The weakness of human reason is at the root of the misuse of freedom. It is a primary limitation of humans and the root cause of many evils. Therefore, it is necessary to enlighten consciences about the useful or harmful, and thus just or unjust, nature of human acts, whether individual or collective.

However, there are two complementary ways to enlighten the judgment of citizens, as Bastiat outlines in a chapter of the second series of Economic Sophisms titled "The Two Moralities".

First, there is a "philosophical or religious morality" that acts by purifying and correcting human action (the man as an agent);
then, there is an "economic morality", which acts by showing man "the necessary consequences of his acts" (the man as a patient).

In fact, these are two perfectly complementary moral frameworks.

The first addresses the heart and encourages individuals to do good; it is the religious or philosophical morality. It is the most noble. It roots in the heart of man the consciousness of his duty. It tells him:

Improve yourself; purify yourself; stop doing evil; do good, tame your passions; sacrifice your interests; do not oppress your neighbor, whom it is your duty to love and relieve; be just first and charitable afterwards.

In short, it teaches virtue, which is a selfless act. This morality, Bastiat says, will eternally be the most beautiful and touching, for it shows what is best in man.

The other helps to denounce and combat evil through the knowledge of its effects, which is the economic morality. It addresses the intellect, rather than the heart, aiming to enlighten the victim about the negative effects of a behavior. It reinforces the lessons of experience. It strives to spread common sense, knowledge, and mistrust to the oppressed masses, making oppression more difficult.

This economic morality aspires to the same result as religious morality, but begins with the effects of human actions. It teaches us to react against unjust or harmful actions and to defend those that are just or useful.

Bastiat here highlights the role of science, particularly economic science. Although different from that of traditional morality, its role is nonetheless necessary to combat spoliation in all its forms. Morality attacks vice in its intention; it educates the will. On the other hand, science attacks vice by understanding its effects, thus facilitating the triumph of virtue.

Concretely, economic science, described by Bastiat as defensive morality, consists of refuting economic sophisms in order to completely discredit them, and thus strip the plundering class of its justification and power.

Political Economy, therefore, has an obvious practical utility. It reveals spoliation in hidden costs, obstacles to competition, and all forms of protectionism.

Once again, there would be fewer Tartuffes if there were fewer Orgons to listen to them. Here is what Bastiat has to say on this matter:

Let religious morality therefore touch the hearts of Tartuffes if it can. The task of political economy is to enlighten their dupes. Of these two approaches, which one works most effectively for social progress? Must it be said? I believe it is the second. I fear that humanity cannot escape the necessity of first learning defensive morality.

Of course, political economy is not a universal science; it does not exclude philosophical and religious approaches. "But who has ever displayed such an exorbitant claim in its name?" Bastiat wonders.

One thing is certain: it is not politics that can change the course of things or perfect humanity. On the contrary, it is necessary to limit politics and confine it to its strict role, which is safety. It is rather in the cultural, familial, religious, and associative fields, through work on ideas, through education and instruction, in short, through civil society, that responsibility and solidarity can be strengthened.

Quiz

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What is the main difference between philosophical morality and economic morality according to Bastiat?