On the Need for a Major Revision of Investopedia’s Article on Adam Smith

M. E. Brady
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Abstract

There is no Theory of the “Invisible Hand of the Market” in either of Adam Smith’s two major works, The Theory of Moral Sentiments (1759) or The Wealth of Nations (1776). Smith uses the terms on one page each of The Theory of Moral Sentiments and The Wealth of Nations as a literary devise only, as pointed out repeatedly by Gavin Kennedy over a twenty year period. None of the two references refers to market prices and wages moving up and down to clear markets.

The Invisible Hand appears one time in The Theory of Moral Sentiments as a metaphorical device used to explain why the rich nobles must supply their mass of servants with the necessities of life because, if they did not do so, then they would not have any servants to serve them on a daily basis in a wide variety of tasks. This has been pointed out numerous times by Gavin Kennedy. The Invisible Hand appears one time in The Wealth of Nations, again as a purely metaphorical devise to explain why merchants choose the domestic or home trade as opposed to the international or foreign trade, given equal or nearly equal returns, where, according to Benthamite utilitarian criteria, they should be indifferent between the domestic and international trade. The answer, given by Smith, was that the merchants choose the home trade over the foreign trade because they have a greater knowledge of, and expertise and experience in, the home trade relative to the international trade. They have greater confidence in their decisions in the home markets because they have greater knowledge of the home trade and far less knowledge in the foreign trade. This argument is an early version of J M Keynes’s weight of the argument analysis in his A Treatise on Probability (1921) in chapters 6 and 26. Thus, merchants benefit the home country through their desire to avoid the risk, ambiguities and uncertainties of the foreign trade, although that was never their intention, which was strictly a private concern. Thus, the home country gains greater GDP, as if by an Invisible Hand, by decisions made by private merchants who never planned to benefit the home country by their decisions. Again, as pointed out by Gavin Kennedy, there is no Invisible Hand of the Market operating here to equilibrate returns at the margin, since Smith had already made it clear that the returns were equal or nearly equal in both the domestic and foreign sectors.

Other quotations taken from the Wealth of Nation/Theory of Moral Sentiments to support the Invisible Hand of the Market claim fail to recognize that Smith’s rationale for maximizing behavior by the “sober” people is Smith’s Virtue Ethics approach, based on the Virtue of Prudence and not Jeremy Bentham’s Utilitarian view of the maximization of utility. In other words, just as a runner in The Theory of Moral Sentiments is planning on winning the racing competition contest and the first prize, so the sober people are planning to win the economic competition.

So who is the creator of the Invisible Hand of the Market concept? The creator of the Invisible Hand of the Market concept is none other than Adam Smith’s great intellectual rival, Jeremy Bentham, whose utilitarian views Smith, as a virtue ethicist, had to completely and totally reject. Bentham’s oscillating pendulum model represents the first application of a physics/engineering physics concept in economics, where the pendulum at rest is identified with an optimal position somewhere on the boundaries of the static and dynamic production possibilities frontiers. Only exogenous, external, outside shocks can create temporary disequilibriums which will gradually be self correcting through the market mechanism, which serves to naturally absorb the shocks like a cars shock absorbers through changing prices and wages.

Bentham asserts, in contradiction to Smith, that the economic system is internally harmonious, since there are none of Smith’s projectors, imprudent risk takers, or prodigals creating internal, endogenous shocks like speculative financial bubbles created with the aid of the private bankers.
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论对Investopedia关于亚当·斯密的文章进行重大修订的必要性
在亚当·斯密的两本主要著作《道德情操论》(1759年)和《国富论》(1776年)中都没有“市场看不见的手”理论。史密斯在《道德情操论》和《国富论》中各用了一页作为文学设计的术语,正如加文·肯尼迪在过去20年里反复指出的那样。这两个参考文献都没有提到市场价格和工资的上下波动,以达到明确的市场。看不见的手在《道德情操论》中出现过一次,作为一种隐喻,用来解释为什么富有的贵族必须为他们的大批仆人提供生活必需品,因为如果他们不这样做,那么他们就没有仆人每天为他们提供各种各样的服务。加文·肯尼迪已经多次指出了这一点。看不见的手在《国富论》中出现过一次,再次作为一个纯粹的隐喻来解释为什么商人选择国内或国内贸易而不是国际或国外贸易,在给定相等或几乎相等的回报的情况下,根据边沁功利主义的标准,他们应该在国内贸易和国际贸易之间漠不关心。斯密给出的答案是,商人之所以选择国内贸易而不是对外贸易,是因为相对于国际贸易,他们在国内贸易方面有更多的知识、专业知识和经验。他们对自己在国内市场的决策更有信心,因为他们对国内贸易有更多的了解,而对对外贸易的了解要少得多。这一论点是凯恩斯在他的《概率论》(1921)第6章和第26章中对论点分析的权重的早期版本。因此,商人通过他们希望避免对外贸易的风险、模糊性和不确定性而使本国受益,尽管这不是他们的意图,这是严格意义上的私人关注。因此,母国获得了更大的GDP,就像一只看不见的手,由从未打算通过他们的决定使母国受益的私人商人做出的决定。正如加文•肯尼迪(Gavin Kennedy)所指出的,这里不存在市场看不见的手来平衡边际收益,因为斯密已经明确表示,国内和国外部门的收益是相等或接近相等的。其他引用自《国富论》/《道德情操论》来支持“看不见的市场之手”的观点,却没有认识到斯密关于“清醒的”人的行为最大化的基本原理是斯密的美德伦理学方法,基于审慎的美德,而不是杰里米·边沁关于效用最大化的功利主义观点。换句话说,就像《道德情操论》中的赛跑者计划在赛跑比赛中获胜并获得第一名一样,清醒的人也计划在经济竞争中获胜。那么谁是市场这只看不见的手概念的创造者呢?“市场看不见的手”概念的创造者正是亚当·斯密在思想上的劲敌杰里米·边沁,作为一个美德伦理学家,斯密不得不彻底、彻底地反对边沁的功利主义观点。边沁的振荡摆模型代表了物理学/工程物理学概念在经济学中的首次应用,其中静止的摆被确定为静态和动态生产可能性边界上某处的最佳位置。只有外生的、外部的、外部的冲击才能造成暂时的不平衡,这种不平衡将通过市场机制逐渐自我纠正,市场机制通过改变价格和工资来自然地吸收冲击,就像汽车减震器一样。边沁断言,与斯密的观点相反,经济体系是内部和谐的,因为没有斯密的预测者、轻率的冒险者或浪子创造内部的、内生的冲击,比如在私人银行家的帮助下产生的投机性金融泡沫。
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