Virtue Capitalists

"Forsyth examines the rise of the professional middle class in the Anglophone world from c. 1870 to 2008. She argues that the British middle class structured forms of virtue into expanding white-collar professional work, needed to drive both economic and civilizational expansion across the US, Australia, Canada and New Zealand"--

Virtue Capitalists explores the rise of the professional middle class across the Anglophone world from c. 1870 to 2008. With a focus on British settler colonies – Canada, Australia, New Zealand and the United States – Hannah Forsyth argues that the British middle class structured old forms of virtue into rapidly expanding white-collar professional work, needed to drive both economic and civilizational expansion across their settler colonies. They invested that virtue to produce social and economic profit. This virtue became embedded in the networked Anglophone economy so that, by the mid twentieth century, the professional class ruled the world in alliance with managers whose resources enabled the implementation of virtuous strategies. Since morality and capital had become materially entangled, the 1970s economic crisis also presented a moral crisis for all professions, beginning a process whereby the interests of expert and managerial workers separated and began to actively compete.

In 1857 all of the Arts students at the University of Sydney could fit into a single photograph. Now there are more than one million university students in Australia. After World War II, Australian universities became less elite but more important, growing from six small institutions educating less than 0.2 per cent of the population to a system enrolling over a quarter of high school graduates. And yet, universities today are plagued with ingrained problems. More than 50 per cent of the cost of universities goes to just running them. They now have an explicit commercial focus. They compete bitterly for students and funding, an issue sharply underlined by the latest federal budget. Scholars rarely feel their vice-chancellors represent them and within their own ranks, academics squabble for scraps. Knowing Australia is a perceptive, clear-eyed account of Australian universities, recounting their history from the 1850s to the present. Investigating the changing nature of higher education, it asks whether this success is likely to continue in the 21st century, as the university’s hold over knowledge grows ever more tenuous.

During the British Enlightenment, the correlation between effective communication and moral excellence was undisputed—so much so that rhetoric was taught as a means of instilling desirable values in students. In Rhetorical Style and Bourgeois Virtue, Mark Garrett Longaker explores the connections between rhetoric and ethics in the context of the history of capitalism. Longaker’s study lingers on four British intellectuals from the late seventeenth to the mid-nineteenth century: philosopher John Locke, political economist Adam Smith, rhetorical theorist Hugh Blair, and sociologist Herbert Spencer. Across one hundred and fifty years, these influential men sought to mold British students into good bourgeois citizens by teaching them the discursive habits of clarity, sincerity, moderation, and economy, all with one incontrovertible truth in mind: the free market requires virtuous participants in order to thrive. Through these four case studies—written as biographically focused yet socially attentive intellectual histories—Longaker portrays the British rhetorical tradition as beholden to the dual masters of ethics and economics, and he sheds new light on the deliberate intellectual engineering implicit in Enlightenment pedagogy.

For a century and a half, the artists and intellectuals of Europe have scorned the bourgeoisie. And for a millennium and a half, the philosophers and theologians of Europe have scorned the marketplace. The bourgeois life, capitalism, Mencken’s “booboisie” and David Brooks’s “bobos”—all have been, and still are, framed as being responsible for everything from financial to moral poverty, world wars, and spiritual desuetude. Countering these centuries of assumptions and unexamined thinking is Deirdre McCloskey’s The Bourgeois Virtues, a magnum opus that offers a radical view: capitalism is good for us. McCloskey’s sweeping, charming, and even humorous survey of ethical thought and economic realities—from Plato to Barbara Ehrenreich—overturns every assumption we have about being bourgeois. Can you be virtuous and bourgeois? Do markets improve ethics? Has capitalism made us better as well as richer? Yes, yes, and yes, argues McCloskey, who takes on centuries of capitalism’s critics with her erudition and sheer scope of knowledge. Applying a new tradition of “virtue ethics” to our lives in modern economies, she affirms American capitalism without ignoring its faults and celebrates the bourgeois lives we actually live, without supposing that they must be lives without ethical foundations. High Noon, Kant, Bill Murray, the modern novel, van Gogh, and of course economics and the economy all come into play in a book that can only be described as a monumental project and a life’s work. The Bourgeois Virtues is nothing less than a dazzling reinterpretation of Western intellectual history, a dead-serious reply to the critics of capitalism—and a surprising page-turner.

An expert on ethical leadership analyzes the complicated history of business people who tried to marry the pursuit of profits with virtuous organizational practices—from British industrialist Robert Owen to American retailer John Cash Penney and jeans maker Levi Strauss to such modern-day entrepreneurs Anita Roddick and Tom Chappell. Today’s business leaders are increasingly pressured by citizens, consumers, and government officials to address urgent social and environmental issues. Although some corporate executives remain deaf to such calls, over the last two centuries, a handful of business leaders in America and Britain have attempted to create business organizations that were both profitable and socially responsible. In The Enlightened Capitalists, James O’Toole tells the largely forgotten stories of men and women who adopted forward-thinking business practices designed to serve the needs of their employees, customers, communities, and the natural environment. They wanted to prove that executives didn’t have to make trade-offs between profit and virtue. Combining a wealth of research and vivid storytelling, O’Toole brings life to historical figures like William Lever, the inventor of bar soap who created the most profitable company in Britain and used his money to greatly improve the lives of his workers and their families. Eventually, he lost control of the company to creditors who promptly terminated the enlightened practices he had initiated—the fate of many idealistic capitalists. As a new generation attempts to address social problems through enlightened organizational leadership, O’Toole explores a major question being posed today in Britain and America: Are virtuous corporate practices compatible with shareholder capitalism?

Despite creating vast inequalities and propping up reactionary world regimes, capitalism has many passionate defenders—but not because of what it withholds from some and gives to others. Capitalism dominates, Todd McGowan argues, because it mimics the structure of our desire while hiding the trauma that the system inflicts upon it. People from all backgrounds enjoy what capitalism provides, but at the same time are told more and better is yet to come. Capitalism traps us through an incomplete satisfaction that compels us after the new, the better, and the more. Capitalism's parasitic relationship to our desires gives it the illusion of corresponding to our natural impulses, which is how capitalism's defenders characterize it. By understanding this psychic strategy, McGowan hopes to divest us of our addiction to capitalist enrichment and help us rediscover enjoyment as we actually experienced it. By locating it in the present, McGowan frees us from our attachment to a better future and the belief that capitalism is an essential outgrowth of human nature. From this perspective, our economic, social, and political worlds open up to real political change. Eloquent and enlivened by examples from film, television, consumer culture, and everyday life, Capitalism and Desire brings a new, psychoanalytically grounded approach to political and social theory.