Edmund Burke is one of the most famous philosophers in the Western world. A member of the British Parliament from Ireland in the 18th century, Burke, a gifted orator and author, was not an economist, but had a major impact on the field of “political economy.”
Author Yuval Levin, in one of a new volume of essays on the great philosophers and their impact on economic liberty and human flourishing, notes that Burke’s thinking centered on the complexity of society, and with it, the inherent inability to regulate all manner of it without a moral consensus.
For him, economic life was best understood from the bottom up. He suggested that the power of markets, in our modern parlance, was that they enabled decisions to be made close to the ground and so aggregated society’s knowledge in much the same way that our other core social institutions do.
Note the emphasis on “social” institutions. Burke was fully aware that many people were not exposed to opportunity to improve their lives, and he wasn’t a huge believer that a high tide would lift all boats. But he was hugely skeptical of the ability of some so-called equalizing central force to intervene and correct course. In other words, he opposed government intervention in economic exchange.
At the same time, Burke did not believe in the principle of “rugged individualism” as a means by which society should manage itself because people whose limits come only from self-imposed guidelines are subject to injury from their own whims and foolish ways. In short, he questioned whether liberty could survive if each person is going to be left to his own devices.
Levin quotes Burke directly to elucidate the point.
Men are qualified for civil liberty in exact proportion to their disposition to put moral chains upon their own appetites. In proportion as their love to justice is above their rapacity, in proportion as their soundness and sobriety of understanding is above their vanity and presumption, in proportion as they are more disposed to listen to the counsels of the wise and good, in preference to the flattery of knaves. Society cannot exist, unless a controlling power upon will and appetite be placed somewhere; and the less of it there is within, the more there must be without. It is ordained in the eternal constitution of things, that men of intemperate minds cannot be free. Their passions forge their fetters.
Levin then uses a principle of physics to sum up Burke’s position on why society is the force by which to constrain man: something can’t come from nothing.
Each human being arrives in the world as a new member of an old order, and far from a constraint upon our freedom that must be overcome, this fact is what makes our freedom possible. The primary reason for that, Burke argues, is that human beings have to be formed for freedom and are not born with that form. It is a social achievement. Social theories that begin with the free and rational individual alone seemed to him to beg a question they can never answer: where does this free person come from? Every person, after all, comes from a family—which is not a liberal institution—and enters the world both unable to exercise freedom and encumbered by all kinds of social relations that operate as restraints. To get from that beginning to the exercise of liberty, let alone to a society of free people exercising their liberty, requires much more than the absence of restraint.
Nonetheless, Burke believed that society would reach agreement and cooperation through a gradual evolution of its own morés, not the controlling external power of a technocratic central authority.
Through continuous, incremental change at the margins rather than sharp breaks and jostles, societies come to express in their institutions, charters, traditions, and habits a kind of simulacrum of the standard of justice. Society as it exists after such long experience comes to offer an approximation of society as it should exist.
In practical terms, Burke opposed what is now well-known as minimum wage, and he argued that employer and employee would be able to negotiate terms favorable to their own self-interests. He rejected what would come to be known as a central principle of Marxism, the effort to create “compulsory equalizations.” He said it would pull down the top toward the bottom rather than raise the bottom to what the top could achieve. Burke himself warns what comes from that effort to make all things equal:
A perfect equality will indeed be produced; that is to say, equal want, equal wretchedness, equal beggary, and on the part of the partitioners, a woeful, helpless, and desperate disappointment.
While Burke is quoted at length by Levin to describe the debate of farmer or laborer and employer over wages, Levin points out that Burke lived in a pre-industrial era, and that the market economy would end up disrupting pretty much every social arrangement — whether it be family, housing, congregation, or small business — as Burke knew them and from which he built his theory of political economy.
How Burke would have dealt with these new arrangements can only be guessed, though it’s safe to presume he would have come at them from a point of humility and humanism.
Read more about Edmund Burke and the political economy.
