- Bernard Mandeville
region = Western Philosophers
color = #B0C4DE
name = Bernard de Mandeville
November 15, 1670( Rotterdamin the Netherlands)
January 21, 1733
Political philosophy, ethics, economics
notable_ideas = the unknowing cooperation of individuals, modern
free market, division of labour
Bernard Mandeville, or Bernard de Mandeville (1670 – 1733), was a
philosopher, political economistand satirist. Born in the Netherlands, he lived most of his life in Englandand used English for most of his published works. He became famous (or infamous) for " The Fable of the Bees".
He was born on November 15, 1670, at
Rotterdamin the Netherlands, where his father was a prominent physician. [ [http://www.bernard-mandeville.nl Project Bernard Mandeville] ] On leaving the Erasmusschool at Rotterdamhe showed his ability by an "Oratio scholastica de medicina" (1685), and at Leiden Universityin 1689 he produced the thesis "De brutorum operationibus", in which he advocated the Cartesiantheory of automatismamong animals. In 1691 he took his medical degree, pronouncing an inaugural disputation, "De chylosi vitiata". He moved to England to learn the language, [ [http://www.britannica.com/ebi/article-9312335] Britannica Student Encyclopedia] and succeeded so remarkably that many refused to believe he was a foreigner. His father had been banished from Rotterdam in 1693 for involvement in the Costerman tax riots in 1690; Bernard himself may well have been involved. [ [http://www.litencyc.com/php/speople.php?rec=true&UID=4974 The Literary Encyclopedia] ]
As a physician he was well respected and his literary works were successful as well. His conversational abilities won him the friendship of Lord Macclesfield (chief justice 1710-1718), who introduced him to
Joseph Addison, described by Mandeville as "a parson in a tye-wig." He died of influenzaon January 21 1733at Hackney.
There is a surviving image of Mandeville and many details of his life still have to be researched. The name Mandeville suggests a French origin, but his ancestors had lived in the Netherlands since at least the 16th century. [ [http://www.litencyc.com/php/speople.php?rec=true&UID=4974 The Literary Encyclopedia] ] There is no known connection between him and the 14th century
Sir John Mandeville.
"Fable of the Bees"
In 1705 he published a longer poem under the title "The Grumbling Hive, or Knaves Turn'd Honest" (two hundred
doggerelcouplets). In 1714 it was republished as an integral part of the "Fable of the Bees: or, Private Vices, Publick Benefits", consisting of a prose commentary, called "Remarks", and an essay, "An Enquiry into the Origin of Moral Virtue". In 1723 a later edition appeared, including "An Essay on Charity and Charity Schools", and "A Search into the Nature of Society". It was vigorously combated by, among others, Bishop Berkeleyand William Law, author of "The Serious Call", and in 1729 was made the subject of a prosecution for its immoral tendency. This essay criticized the charity schools, designed to educate the poor and in doing so, instill virtue in them. Mandeville disagreed with this idea, that education adds virtue because he did not believe that evil desires existed only in the poor but rather he saw the educated and wealthy as much more crafty. [Cook,John] Mandeville also believed that educating the poor increased their desires for material things, which defeated the purpose of the school and made it more difficult to provide for them.
The book was primarily written as a political
satireon the state of England in 1705, when the Tories were accusing John Churchill, 1st Duke of Marlboroughand the ministry of advocating the War of the Spanish Successionfor personal reasons. In "The Grumbling Hive" Mandeville describes a thriving bee community until many of the bees decide to seek honesty and virtue. Without their desire for personal gain the colony loses the hive, thus concluding that without private vices there exists no public benefit. [Cook.John] The edition of 1723 was presented as a nuisance by the Grand Jury of Middlesex, was denounced in the "London Journal" by "Theophilus Philo-Britannus," and attacked by many writers, notably by the Reverendof St. Andrew's Archibald Campbell(1691-1756) in his "Aretelogia" (published as his own by Alexander Innesin 1728; [ [http://newark.rutgers.edu/~jlynch/Texts/BLJ/blj61.html Boswell's Life of Samuel Johnson, 1761] ] afterwards by Campbell, under his own name, in 1733, as "Enquiry into the Original of Moral Virtue"). The "Fable" was reprinted in 1729, a ninth edition appeared in 1755, and it has often been reprinted in more recent times. Berkeley attacked it in the second dialogue of the "Alciphron" (1732) and John Brown criticized him in his "Essay upon Shaftesbury's Characteristics" (1751).
Mandeville's philosophy gave great offence at the time, and has always been stigmatized as false, cynical and degrading. His main thesis is that the actions of men cannot be divided into lower and higher. The higher life of man is a mere fiction introduced by philosophers and rulers to simplify
governmentand the relations of society. In fact, virtue(which he defined as "every performance by which man, contrary to the impulse of nature, should endeavour the benefit of others, or the conquest of his own passions, out of a rational ambition of being good") is actually detrimental to the statein its commercial and intellectual progress. This is because it is the vices (i.e., the self-regarding actions of men) which alone, by means of inventions and the circulation of capital (economics)in connection with luxurious living, stimulate society into action and progress.
Private vice, public benefit
Mandeville arrives at a very contemporaneously vile conclusion: vice as a necessary condition for economic prosperity. His viewpoint is more severe when juxtaposed to
Adam Smith's. Both Smith and Mandeville believed that individuals’ collective actions bring about a public benefit [F.H. Hayek, "Lecture on a Master Mind", in London, Proceedings of the British Academy, 1967. See also C. Petsoulas, "Hayek's Liberalism and its Origins. His Ideas of Spontaneous Order and the Scottish Enlightenment", London, Routledge, 2001.] . However, what sets his philosophy apart from Smith’s is his catalyst to that public benefit. Smith believed in a virtuous self-interest which results in invisible cooperation. For the most part, Smith saw no need for a guide to garner that public benefit. On the other hand, Mandeville believed it was vicious greed which led to invisible cooperation if properly channeled. Mandeville’s qualification of proper channeling further parts his philosophy from Smith’s " laissez-faire" attitude. Essentially, Mandeville called for politicians to ensure that the passions of man would result in a public benefit. It was his stated belief in the " Fable of the Bees" that "Private Vices by the dextrous Management of a skilful Politician may be turned into Publick Benefits” (Mandeville, 369).
In the "Fable" he shows a society possessed of all the virtues "blest with content and honesty," falling into apathy and utterly paralyzed. The absence of
self-love(cf. Hobbes) is the death of progress. The so-called higher virtues are mere hypocrisy, and arise from the selfish desire to be superior to the brutes. "The moral virtues are the political offspring which flattery begot upon pride." Similarly he arrives at the great paradox that "private vices are public benefits."
Among other things, Mandeville argues that the basest and vilest behaviors produce positive economic effects. A
libertine, for example, is a vicious character, and yet his spending will employ tailors, servants, perfumers, cooks, and distressed women. These persons, in turn, will employ bakers, carpenters, and the like. Therefore, the rapaciousness and violence of the base passions of the libertine benefit society in general. Similar satirical arguments were made by the Restoration and Augustan satirists.
The Division of Labour
Mandeville was an early describer of the
Division of labour, and Adam Smithmakes use of some of his examples. ["The Wealth Of Nations", Glasgow Edition, footnote to page 27, section I.ii.3] Mandeville says:
:But if one will wholly apply himself to the making of Bows and Arrows, whilst another provides Food, a third builds Huts, a fourth makes Garments, and a fifth Utensils, they not only become useful to one another, but the Callings and Employments themselves will in the same Number of Years receive much greater Improvements, than if all had been promiscuously follow’d by every one of the Five...
:In Watch-making, which is come to a higher degree of Perfection, than it would have been arrived at yet, if the whole had always remain’d the Employment of one Person; and I am persuaded, that even the Plenty we have of Clocks and Watches, as well as the Exactness and Beauty they may be made of, are chiefly owing to the Division that has been made of that Art into many Branches. ("
The Fable of the Bees, Volume two").
While the author probably had no intention of subverting
morality, his views of human naturewere certainly cynical and degrading. Another of his works, "A Search into the Nature of Society" (1723), appended to the later versions of the "Fable", also startled the public mind, which his last works, "Free Thoughts on Religion" (1720) and "An Enquiry into the Origin of Honour and the Usefulness of Christianity" (1732) did little to reassure. The work in which he approximates most nearly to modern views is his account of the origin of society. His "a priori" theories should be compared with Henry Maine's historical inquiries ("Ancient Law"). He endeavours to show that all social laws are the crystallized results of selfish aggrandizement and protective alliances among the weak. Denying any form of moral sense or conscience, he regards all the social virtues as evolved from the instinct for self-preservation, the give-and-take arrangements between the partners in a defensive and offensive alliance, and the feelings of pride and vanity artificially fed by politicians, as an antidote to dissension and chaos.
Mandeville's ironic paradoxes are interesting mainly as a criticism of the "amiable" idealism of Shaftesbury, and in comparison with the serious egoistic systems of Hobbes and Helvétius. It is mere prejudice to deny that Mandeville had considerable philosophic insight; at the same time he was mainly negative or critical, and, as he himself said, he was writing for "the entertainment of people of knowledge and education." He can be said to have removed obstacles for the coming
*"Typhon: a Burlesque Poem" (1704)
AesopDress'd, or a Collection of Fables writ in Familiar Verse" (1704)
*"The Planter's Charity" (1704)
*"The Virgin Unmasked" (1709, 1724, 1731, 1742), a work in which, the coarser side of his nature is prominent
*"A Treatise of the Hypochondriack and Hysterick Passions" (1711, 1715, 1730 (the issue of 1730 was entitled "A Treatise of the Hypochondriack and Hysterick Diseases")) admired by Johnson (Mandeville here protests against speculative therapeutics, and advances fanciful theories of his own about animal spirits in connection with "stomachic ferment": he shows a knowledge of Locke's methods, and an admiration for Sydenham)
The Fable of the Bees" (1714)
*"The Mischiefs that Ought Justly to be Apprehended from a Whig-Government" (1714)
*"Free Thoughts on Religion, the Church, and National Happiness" (1720, 1721, 1723, 1729)
*"A Modest Defence of Publick Stews" (1724)
*"An Enquiry into the Causes of the Frequent Executions at Tyburn" (1725)
*"An Enquiry into the Origin of Honour, and the Usefulness of Christianity in War" (1732)Other works attributed, wrongly, to him are "The World Unmasked" (1736) and "Zoologia medicinalis hibernica" (1744).
*See Hill's "Boswell", iii. 291-293;
Leslie Stephen's "English Thought in the Eighteenth Century"; Alexander Bain's "Moral Science" (593-598); Windel-ia.nd's "History of Ethics" (Eng. trans. Tufts); JM Robertson, "Pioneer Humanists" (1907); P Sakmann, "Bernard de Mandeville und die Bienenfabel-Controverse" (Freiburg, 1897)
*Mandeville, Bernard. Fable of the Bees, I, p 369, in the appended "A Search into the Nature of Society."
* Some books can be freely obtained on the website of [http://manybooks.net/authors/mandevil.html manybooks.net ]
* [http://www.bernard-mandeville.nl Project Bernard Mandeville] - in Dutch, but with some English translations and many biographical details.
* [http://cepa.newschool.edu/het/profiles/mandev.htm Summary of his life] . Includes a link to the 1705 poem "The Grumbling Hive"
* [http://www.litencyc.com/php/speople.php?rec=true&UID=4974 Entry in the Literary Encyclopedia]
* [http://www.ivu.org/history/renaissance/mandeville.html Included in a "History of Vegetarianism"]
* [http://www.c18.rutgers.edu/biblio/mandeville.html] A scholarly bibliography by Charles W. A. Prior.
* [http://oll.libertyfund.org/Intros/Mandeville.php] Several downloads of works by Mandeville, including "The Fable of the Bees"
* [http://pedagogie.ac-toulouse.fr/philosophie/textes/mandevillethefableofthebees.htm] Text of "The Fable of the Bees", plus Mandeville on 'Moral Virtue'.
*E.G. Hundert, "The Enlightenment's Fable. Bernard Mandeville and the Discovery of Society", Cambridge, Cambridge University Press, 1994.
*M.M. Goldsmith, "Private Vices, Public Benefits. The Social and Politica thought of Bernard Mandeville", Cambridge, Cambridge University Press, 1985.
*I. Primer (edited by), "Mandeville Studies", The Hague, Martin Nijhoff, 1975.
Wikimedia Foundation. 2010.
Look at other dictionaries:
Bernard Mandeville — Bernard de Mandeville Bernard Mandeville (* 15. November 1670 in Rotterdam; † 21. Januar 1733 in Hackney bei London) war ein niederländischer Arzt und Sozialtheoretiker, der in England lebte und in englischer Sprache veröffentlichte. In seinem… … Deutsch Wikipedia
Bernard Mandeville — Saltar a navegación, búsqueda Bernard Mandeville o Bernard de Mandeville (Rotterdam, Países Bajos, 15 de noviembre de 1670 – Hackney, Inglaterra, 1733) fue un filósofo, médico, economista político y satírico. Aunque nació en los Países Bajos,… … Wikipedia Español
Bernard Mandeville — Bernard de Mandeville Pour les articles homonymes, voir Mandeville. Bernard Mandeville, ou de Mandeville, né le 15 novembre 1670 à Rotterdam et mort l … Wikipédia en Français
Bernard de Mandeville — Bernard Mandeville (* 15. November 1670 in Rotterdam; † 21. Januar 1733 in Hackney bei London) war ein niederländischer Arzt und Sozialtheoretiker, der in England lebte und in englischer Sprache veröffentlichte. In seinem Hauptwerk, der… … Deutsch Wikipedia
Bernard de Mandeville — Bernard Mandeville Pour les articles homonymes, voir Mandeville. Bernard Mandeville, ou de Mandeville, né le 15 novembre 1670 à Rotterdam et mort le 21 janvier 1733 à Hackney, est un écrivain néerlandais. Avant étudié la philosophie et la… … Wikipédia en Français
Mandeville — ist der Name folgender Personen: Bernard Mandeville (1670–1733), holländischer Publizist und Gesellschaftstheoretiker Geoffrey de Mandeville (Konstabler) († um 1100), Konstabler des Tower of London Geoffrey de Mandeville, 1. Earl of Essex (†… … Deutsch Wikipedia
Mandeville — may refer to: People Bernard Mandeville, philosopher Geoffrey de Mandeville, 1st Earl of Essex Geoffrey de Mandeville, 2nd Earl of Essex Sir John Mandeville, French language author William de Mandeville, 3rd Earl of Essex Places Mandeville, Eure … Wikipedia
Mandeville's paradox — is named after Bernard Mandeville, who shows that actions which may be qualified as vicious with regard to individuals have benefits for society as a whole. This is already clear from the subtitle of his most famous work, The Fable of The Bees:… … Wikipedia
Mandeville — Cette page d’homonymie répertorie les différents sujets et articles partageant un même nom. Sommaire 1 Toponymes 1.1 Canada 1.2 … Wikipédia en Français
Mandeville-Paradox — Das Mandeville Paradox ist nach Bernard Mandeville benannt worden. Es besagt, dass Handlungen, die hinsichtlich individueller Personen als untauglich charakterisiert werden können, für die Gesellschaft im Ganzen ihre Vorteile haben. Mandeville… … Deutsch Wikipedia