Adam Smith

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Adam Smith
Full name	Adam Smith
Born	16 June 1723 (OS: 5 June 1723) Kirkcaldy, Fife, Scotland
Died	17 July 1790 (aged 67) Edinburgh, Scotland
Era	Classical economics (Modern economics)
Region	Western philosophy
School	Classical economics
Main interests	Political philosophy, ethics, economics
Notable ideas	Classical economics, modern free market, division of labour, the "invisible hand"
Influenced by Aristotle · Butler · Chydenius · Hobbes · Hume · Hutcheson · Locke · Mandeville · Petty · Quesnay
Influenced Belgrano · Chomsky · Comte · Darwin · Engels · Friedman · Hayek · Keynes · Marx · Malthus · Mill · Montesquieu · Rand · Ricardo · US Founding Fathers

Adam Smith (baptised 16 June 1723 – 17 July 1790 [OS: 5 June 1723 – 17 July 1790]) was a Scottish moral philosopher and a pioneer of political economics. One of the key figures of the Scottish Enlightenment, Smith is the author of The Theory of Moral Sentiments and An Inquiry into the Nature and Causes of the Wealth of Nations. The latter, usually abbreviated as The Wealth of Nations, is considered his magnum opus and the first modern work of economics. Smith is widely cited as the father of modern economics.

Smith studied moral philosophy at the University of Glasgow and the University of Oxford. After graduating, he delivered a successful series of public lectures at Edinburgh, leading him to collaborate with David Hume during the Scottish Enlightenment. Smith obtained a professorship at Glasgow teaching moral philosophy, and during this time he wrote and published The Theory of Moral Sentiments. In his later life, he took a tutoring position that allowed him to travel throughout Europe, where he met other intellectual leaders of his day. Smith returned home and spent the next ten years writing The Wealth of Nations, publishing it in 1776. He died in 1790.

Contents 1 Biography 1.1 Early life 1.2 Formal education 1.3 Teaching career 1.4 Tutoring and travels 1.5 Later years 2 Personality and beliefs 2.1 Character 2.2 Religious views 3 Published works 3.1 The Theory of Moral Sentiments 3.2 The Wealth of Nations 3.3 Other works 4 Legacy 4.1 In economics and moral philosophy 4.2 Portraits, monuments, and banknotes 4.3 As a symbol of free market economics 5 Footnotes 6 Notes 7 References 8 Further reading 9 External links

[edit] Biography

[edit] Early life

Smith was born to Margaret Douglas at Kirkcaldy, Fife, Scotland. His father, also named Adam Smith, was a lawyer, civil servant, and widower who married Margaret Douglas in 1720 and died six months before Smith was born.^[1] Although the exact date of Smith's birth is unknown, his baptism was recorded on 16 June 1723 at Kirkcaldy.^[2] Though few events in Smith's early childhood are known, Scottish journalist and Smith's biographer John Rae recorded that Smith was abducted by gypsies at the age of four and released when others went to rescue him.^{[N 1]} Smith was close to his mother, who likely encouraged him to pursue his scholarly ambitions.^[4] He attended the Burgh School of Kirkcaldy—characterised by Rae as "one of the best secondary schools of Scotland at that period"—from 1729 to 1737.^[3] While there, Smith studied Latin, mathematics, history, and writing.^[4]

[edit] Formal education

Smith entered the University of Glasgow when he was fourteen and studied moral philosophy under Francis Hutcheson.^[4] Here, Smith developed his passion for liberty, reason, and free speech. In 1740, Smith was awarded the Snell exhibition and left to attend Balliol College, Oxford.^[5]

Smith considered the teaching at Glasgow far superior to that at Oxford, which he found intellectually stifling.^[6] In Book V, Chapter II of The Wealth of Nations, Smith wrote: "In the University of Oxford, the greater part of the public professors have, for these many years, given up altogether even the pretence of teaching." Smith is also reported to have complained to friends that Oxford officials once discovered him reading a copy of David Hume's Treatise on Human Nature, and they subsequently confiscated his book and punished him severely for reading it.^[3][7][8] According to William Robert Scott, "The Oxford of [Smith's] time gave little if any help towards what was to be his lifework."^[9] Nevertheless, Smith took the opportunity while at Oxford to teach himself several subjects by reading many books from the shelves of the large Oxford library.^[10] When Smith was not studying on his own, his time at Oxford was not a happy one, according to his letters.^[11] Near the end of his time at Oxford, Smith began suffering from shaking fits, probably the symptoms of a nervous breakdown.^[12] He left Oxford University in 1746, before his scholarship ended.^[12][13]

In Book V of The Wealth of Nations, Smith comments on the low quality of instruction and the meager intellectual activity at English universities, when compared to their Scottish counterparts. He attributes this both to the rich endowments of the colleges at Oxford and Cambridge, which made the income of professors independent of their ability to attract students, and to the fact that distinguished men of letters could make an even more comfortable living as ministers of the Church of England.^[8]

[edit] Teaching career

Smith began delivering public lectures in 1748 at Edinburgh under the patronage of Lord Kames.^[14] His lecture topics included rhetoric and belles-lettres, and later the subject of "the progress of opulence". On this latter topic he first expounded his economic philosophy of "the obvious and simple system of natural liberty". While Smith was not adept at public speaking, his lectures met with success.^[15]

In 1750, he met the philosopher David Hume, who was his senior by more than a decade. In their writings covering history, politics, philosophy, economics, and religion, Smith and Hume shared closer intellectual and personal bonds than with other important figures of the Scottish Enlightenment.^[16]

In 1751, Smith earned a professorship at Glasgow University teaching logic courses. When the head of Moral Philosophy died the next year, Smith took over the position.^[15] He worked as an academic for the next thirteen years, which he characterized as "by far the most useful and therefore by far the happiest and most honourable period [of his life]".^[17]

Smith published The Theory of Moral Sentiments in 1759, embodying some of his Glasgow lectures. This work was concerned with how human morality depends on sympathy between agent and spectator, or the individual and other members of society. Smith defined "sympathy" as the feeling of moral sentiments. He bases his explanation not on a special "moral sense", as the third Lord Shaftesbury and Hutcheson had done, nor on utility as Hume did, but on sympathy. Following the publication of The Theory of Moral Sentiments, Smith became so popular that many wealthy students left their schools in other countries to enroll at Glasgow to learn under Smith.^[18] After the publication of The Theory of Moral Sentiments, Smith began to give more attention to jurisprudence and economics in his lectures and less to his theories of morals.^[19] For example, Smith lectured that the cause of increase in national wealth is labor, rather than the nation's quantity of gold or silver, which is the basis for mercantilism, the economic theory that dominated Western European economic policies at the time.^[18]

In 1762, the University of Glasgow conferred on Smith the title of Doctor of Laws (LL.D.). At the end of 1763, he obtained an offer from Charles Townshend—who had been introduced to Smith by David Hume—to tutor his stepson, Henry Scott, the young Duke of Buccleuch. Smith then resigned from his professorship to take the tutoring position, and he subsequently attempted to return the fees he had collected from his students because he resigned in the middle of the term, but his students refused.^[20]

[edit] Tutoring and travels

Smith's tutoring job entailed touring Europe with Scott while teaching him subjects including proper Polish.^[20] He was paid £300 per year plus expenses along with £300 per year pension, which was roughly twice his former income as a teacher.^[20] Smith first traveled as a tutor to Toulouse, France, where he stayed for a year and a half.^[20] According to accounts, he found Toulouse to be very boring, and he wrote to Hume that he "had begun to write a book in order to pass away the time".^[20] After touring the south of France, the group moved to Geneva, where Smith met with the philosopher Voltaire.^[21]

After staying in Geneva, the party went to Paris, where Smith came to know intellectual leaders such as Benjamin Franklin,^[22] Turgot, Jean D'Alembert, André Morellet, Helvétius and, in particular, Francois Quesnay, the head of the Physiocratic school, whose academic products he respected greatly.^[23] The physiocrats believed that wealth came from production, in contrast to mercantilism, which was the dominating economic theory at the time. They also believed that agriculture produced wealth, and that merchants and manufacturers did not.^[22] While Smith did not embrace all of the physiocrats' ideas, he did say that physiocracy was "with all its imperfections [perhaps] the nearest approximation to the truth that has yet been published upon the subject of political economy".^[24]

[edit] Later years

In 1766, Henry Scott's younger brother died in Paris, and Smith's tour as a tutor ended shortly thereafter.^[24] Smith returned home that year to Kirkcaldy, and he devoted much of the next ten years to his magnum opus.^[25] There he befriended Henry Moyes, a young blind man who showed precocious aptitude. As well as teaching Moyes himself, Smith secured the patronage of David Hume and Thomas Reid in the young man's education.^[26] In May 1773, Smith was elected fellow of the Royal Society of London,^[27] and was elected a member of the Literary Club in 1775.^[28] The Wealth of Nations was published in 1776 and was an instant success, selling out the first edition in only six months.^[29]

In 1778, Smith was appointed to a post as commissioner of customs in Scotland and went to live with his mother in Panmure House in Edinburgh's Canongate.^[30] Five years later, he became one of the founding members of the Royal Society of Edinburgh,^[31] and from 1787 to 1789 he occupied the honorary position of Lord Rector of the University of Glasgow.^[32] He died in the northern wing of Panmure House in Edinburgh on 17 July 1790 after a painful illness and was buried in the Canongate Kirkyard.^[33] On his death bed, Smith expressed disappointment that he had not achieved more.^[34]

Smith's literary executors were two friends from the Scottish academic world: the physicist and chemist Joseph Black, and the pioneering geologist James Hutton.^[35] Smith left behind many notes and some unpublished material, but gave instructions to destroy anything that was not fit for publication.^[36] He mentioned an early unpublished History of Astronomy as probably suitable, and it duly appeared in 1795, along with other material such as Essays on Philosophical Subjects.^[35]

[edit] Personality and beliefs

[edit] Character

Not much is known about Smith's personal views beyond what can be deduced from his published articles. His personal papers were destroyed after his death at his request.^[36] He never married,^[38] and seems to have maintained a close relationship with his mother, with whom he lived after his return from France and who died six years before his own death.^[39]

Smith, who is often described as a prototypical absent-minded professor,^[40] is considered by historians to have been an eccentric but benevolent intellectual, comically absent-minded, with peculiar habits of speech and gait, and a smile of "inexpressible benignity".^[41] He was known to talk to himself,^[34] a habit that began during his childhood when he would speak to himself and smile in rapt conversation with invisible companions.^[40] He also had occasional spells of imaginary illness,^[34] and he is reported to have had books and papers placed in tall stacks in his study.^[40]

Various anecdotes have discussed his absent-minded nature. In one story, Smith took Charles Townshend on a tour of a tanning factory, and while discussing free trade, Smith walked into a huge tanning pit from which he needed help to escape.^[42] Another episode records that he put bread and butter into a teapot, drank the concoction, and declared it to be the worst cup of tea he ever had. In another example, Smith went out walking and daydreaming in his nightgown and ended up 15 miles (24 km) outside town before nearby church bells brought him back to reality.^[40][42]

Smith, who is reported to have been an odd-looking fellow, has been described as someone who "had a large nose, bulging eyes, a protruding lower lip, a nervous twitch, and a speech impediment".^[8] Smith is said to have acknowledged his looks at one point, saying, "I am a beau in nothing but my books."^[8] Smith rarely sat for portraits,^[43] so almost all depictions of him created during his lifetime were drawn from memory. The most well-known portraits of Smith is the profile by James Tassie and two etchings by John Kay.^[44] The line engravings produced for the covers of 19th century reprints of The Wealth of Nations were based largely on Tassie's medallion.^[45]

[edit] Religious views

There has been considerable scholarly debate about the nature of Smith's religious views. Smith's father had a strong interest in Christianity and belonged to the moderate wing of the Church of Scotland.^[46] In addition to the fact that he received the Snell Exhibition, Smith may have also moved to England with the intention of pursuing a career in the Church of England. At Oxford, Smith rejected Christianity and it is generally believed that he returned to Scotland as a deist.^[47]

Economist Ronald Coase has challenged the view that Smith was a deist,^[48] stating that while Smith may have referred to the "Great Architect of the Universe" in his works, other scholars have "very much exaggerated the extent to which Adam Smith was committed to a belief in a personal God".^[49] He based this on analysis of a remark in The Wealth of Nations where Smith writes that the curiosity of mankind about the "great phenomena of nature" such as "the generation, the life, growth and dissolution of plants and animals" has led men to "enquire into their causes".^[50] Coase also notes Smith's observation that "[s]uperstition first attempted to satisfy this curiosity, by referring all those wonderful appearances to the immediate agency of the gods."^[50] Smith's distant friend and colleague David Hume, with whom he agreed on most matters, was described by contemporaries as an atheist, although there is some debate about the exact nature of his views among modern philosophers as well.^[50]

[edit] Published works

[edit] The Theory of Moral Sentiments

In 1759, Smith published his first work, The Theory of Moral Sentiments. He continued making extensive revisions to the book, up until his death.^{[N 2]} Although The Wealth of Nations is widely regarded as Smith's most influential work, it is believed that Smith himself considered The Theory of Moral Sentiments to be a superior work.^[52] It was in this work that Smith first referred to his famous "invisible hand" to describe the apparent benefits to society when people behaved in their own interests.^[53]

In the work, Smith critically examines the moral thinking of his time, and suggests that conscience arises from social relationships.^[54] His goal in writing the work was to explain the source of mankind's ability to form moral judgements, in spite of man's natural inclinations towards self-interest. Smith proposes a theory of sympathy, in which the act of observing others makes people aware of themselves and the morality of their own behavior.^[55]

Scholars have traditionally perceived a conflict between The Theory of Moral Sentiments and The Wealth of Nations; the former emphasizes sympathy for others, while the latter focuses on the role of self-interest.^[56] In recent years, however, most scholars of Smith's work^[who?] have argued that no contradiction exists.^{[citation needed]} They claim that in The Theory of Moral Sentiments, Smith develops a theory of psychology in which individuals seek the approval of the "impartial spectator" as a result of a natural desire to have outside observers sympathize with them. Rather than viewing The Wealth of Nations and The Theory of Moral Sentiments as presenting incompatible views of human nature, most Smith scholars regard the works as emphasizing different aspects of human nature that vary depending on the situation. The Wealth of Nations draws on situations where man's morality is likely to play a smaller role, such as the laborer involved in pin-making, whereas The Theory of Moral Sentiments focuses on situations where man's morality is likely to play a dominant role among more personal exchanges.^{[citation needed]}

[edit] The Wealth of Nations

An Inquiry into the Nature and Causes of the Wealth of Nations expounds that the free market, while appearing chaotic and unrestrained, is actually guided to produce the right amount and variety of goods by a so-called "invisible hand".^[53] Smith opposed any form of economic concentration because he believed that it distorts the market's natural ability to establish a price that provides a reasonable return on land, labor, and capital. He advanced the idea that a market economy would produce a satisfactory outcome for both buyers and sellers, and would optimally allocate society's resources.^[57] The image of the invisible hand was previously employed by Smith in The Theory of Moral Sentiments, but it has its original use in his essay, "The History of Astronomy". Smith believed that when an individual pursues his self-interest, he indirectly promotes the good of society: "by pursuing his own interest, [the individual] frequently promotes that of the society more effectually than when he intends to promote it."^[58] Self-interested competition in the free market, he argued, would tend to benefit society as a whole by keeping prices low, while still building in an incentive for a wide variety of goods and services. Nevertheless, he was wary of businessmen and argued against the formation of monopolies.^{[citation needed]}

An often-quoted passage from The Wealth of Nations is: "It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own self-interest. We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages."^[59] Value theory was important in classical theory. Smith wrote that the "real price of every thing ... is the toil and trouble of acquiring it" as influenced by its scarcity, a precursor to the modern concept of opportunity cost. Smith maintained that, with rent and profit, other costs besides wages also enter the price of a commodity.^[60] Other classical economists presented competing theories to those of Smith, termed the "labour theory of value".^{[citation needed]}

Smith's advocacy of self-interest based economic exchange did not, however, preclude for him issues of fairness and justice. In Asia, Europeans "by different arts of oppression..have reduced the population of several of the Moluccas,"^[61] he wrote, while "the savage injustice of the Europeans" arriving in America, "rendered an event, which ought to have been beneficial to all, ruinous and destructive to several of those unfortunate countries."^[62] The Native Americans, "far from having ever injured the people of Europe, had received the first adventurers with every mark of kindness and hospitality." However, "superiority of force" was "so great on the side of the Europeans, that they were enabled to commit with impunity every sort of injustice in those remote countries."^[61]

Smith also believed that a division of labour would effect a great increase in production. One example he used was the making of pins. One worker could probably make only twenty pins per day. However, if ten people divided up the eighteen steps required to make a pin, they could make a combined amount of 48,000 pins in one day. However, Smith's views on division of labour are not unambiguously positive, and are typically mis-characterized.^[63] On labor relations, Smith noted "severity" of laws against worker actions, and contrasted the masters' "clamour" against workers associations, with associations and collusions of the masters which "are never heard by the people" though such actions are "always" and "everywhere" taking place.^[64]

[edit] Other works

Shortly before his death, Smith had nearly all his manuscripts destroyed. In his last years, he seemed to have been planning two major treatises, one on the theory and history of law and one on the sciences and arts. The posthumously published Essays on Philosophical Subjects, a history of astronomy down to Smith's own era, plus some thoughts on ancient physics and metaphysics, probably contain parts of what would have been the latter treatise. Lectures on Jurisprudence were notes taken from Smith's early lectures, plus an early draft of The Wealth of Nations, published as part of the 1976 Glasgow Edition of the works and correspondence of Smith. Other works, including some published posthumously, include Lectures on Justice, Police, Revenue, and Arms (1763) (first published in 1896); A Treatise on Public Opulence (1764) (first published in 1937); and Essays on Philosophical Subjects (1795).^{[citation needed]}

[edit] Legacy

[edit] In economics and moral philosophy

The Wealth of Nations, one of the earliest attempts to study the rise of industry and commercial development in Europe, was a precursor to the modern academic discipline of economics. In this and other works, Smith expounded how rational self-interest and competition can lead to economic prosperity and well-being. It also provided one of the best-known intellectual rationales for free trade and capitalism, greatly influencing the writings of later economists. Smith is often cited as the father of modern economics.^[65][66][67] Smith was controversial in his own day and his general approach and writing style was often satirized by Tory writers in the moralizing tradition of Hogarth and Swift, as a discussion at the University of Winchester suggests.^[68]

George Stigler attributes to Smith "the most important substantive proposition in all of economics" and foundation of resource-allocation theory. It is that, under competition, owners of resources (for example labor, land, and capital) will use them most profitably, resulting in an equal rate of return in equilibrium for all uses, adjusted for apparent differences arising from such factors as training, trust, hardship, and unemployment.^[69]

Paul Samuelson finds in Smith's pluralist use of supply and demand as applied to wages, rents, profit a valid and valuable anticipation of the general equilibrium modeling of Walras a century later. Smith's allowance for wage increases in the short and intermediate term from capital accumulation and invention added a realism missed later by Malthus, Ricardo, and Marx in their propounding a rigid subsistence-wage theory of labour supply.^[70]

On the other hand, Joseph Schumpeter dismissed Smith's contributions as unoriginal, saying "His very limitation made for success. Had he been more brilliant, he would not have been taken so seriously. Had he dug more deeply, had he unearthed more recondite truth, had he used more difficult and ingenious methods, he would not have been understood. But he had no such ambitions; in fact he disliked whatever went beyond plain common sense. He never moved above the heads of even the dullest readers. He led them on gently, encouraging them by trivialities and homely observations, making them feel comfortable all along."^[71]

Classical economists presented competing theories of those of Smith, termed the "labour theory of value". Later Marxian economics descending from classical economics also use Smith's labour theories, in part. The first volume of Karl Marx's major work, Capital, was published in German in 1867. In it, Marx focused on the labour theory of value and what he considered to be the exploitation of labour by capital.^[72][73] The labour theory of value held that the value of a thing was determined by the labor that went into its production. This contrasts with the modern understanding of mainstream economics, that the value of a thing is determined by what one is willing to give up to obtain the thing. Smith is often cited not only as the conceptual builder of free markets in capitalism but also as a main contributor to communist theory, via his influence on Marx.^{[citation needed]}

A body of theory later termed "neoclassical economics" or "marginalism" formed from about 1870 to 1910. The term "economics" was popularized by such neoclassical economists as Alfred Marshall as a concise synonym for "economic science" and a substitute for the earlier, broader term "political economy" used by Smith.^[74][75] This corresponded to the influence on the subject of mathematical methods used in the natural sciences.^[76] Neoclassical economics systematized supply and demand as joint determinants of price and quantity in market equilibrium, affecting both the allocation of output and the distribution of income. It dispensed with the labour theory of value of which Smith was most famously identified with in classical economics, in favour of a marginal utility theory of value on the demand side and a more general theory of costs on the supply side.^[77]

The bicentennial anniversary of the publication of The Wealth of Nations was celebrated in 1976, resulting in increased interest for The Theory of Moral Sentiments and his other works throughout academia. After 1976, Smith was more likely to be represented as the author of both The Wealth of Nations and The Theory of Moral Sentiments, and thereby as the founder of a moral philosophy and the science of economics. His homo economicus or "economic man" was also more often represented as a moral person. Additionally, his opposition to slavery, colonialism, and empire was emphasized, as were his statements about high wages for the poor, and his views that a common street porter was not intellectually inferior to a philosopher.^[78]

[edit] Portraits, monuments, and banknotes

Smith has been commemorated in the UK on banknotes printed by two different banks; his portrait has appeared since 1981 on the £50 notes issued by the Clydesdale Bank in Scotland,^[79][80] and in March 2007 Smith's image also appeared on the new series of £20 notes issued by the Bank of England, making him the first Scotsman to feature on an English banknote.^[81]

A large-scale memorial of Smith was unveiled on 4 July 2008 in Edinburgh. It is a 10 feet (3.0 m)-tall bronze sculpture and it stands above the Royal Mile outside St Giles' Cathedral in Parliament Square, near the Mercat cross.^[82] 20th century sculptor Jim Sanborn (best known for creating the Kryptos sculpture at the United States Central Intelligence Agency) has created multiple pieces which feature Smith's work. At Central Connecticut State University is Circulating Capital, a tall cylinder which features an extract from The Wealth of Nations on the lower half, and on the upper half, some of the same text but represented in binary code.^[83] At the University of North Carolina at Charlotte, outside the Belk College of Business Administration, is Adam Smith's Spinning Top.^[84][85] Another Smith sculpture is at Cleveland State University.^[86]

[edit] As a symbol of free market economics

Smith has been celebrated by advocates of free market policies as the founder of free market economics, a view reflected in the naming of bodies such as the Adam Smith Institute, Adam Smith Society^[87] and the Australian Adam Smith Club,^[88] and in terms such as the Adam Smith necktie.^[89]

Alan Greenspan argues that, while Smith did not coin the term laissez-faire, "it was left to Adam Smith to identify the more-general set of principles that brought conceptual clarity to the seeming chaos of market transactions". Greenspan continues that The Wealth of Nations was "one of the great achievements in human intellectual history".^[90] P. J. O'Rourke describes Smith as the "founder of free market economics".^[91]

However, other writers have argued that Smith's support for laissez-faire (which in French means leave alone) has been overstated. Herbert Stein wrote that the people who "wear an Adam Smith necktie" do it to "make a statement of their devotion to the idea of free markets and limited government", and that this misrepresents Smith's ideas. Stein writes that Smith "was not pure or doctrinaire about this idea. He viewed government intervention in the market with great skepticism ... yet he was prepared to accept or propose qualifications to that policy in the specific cases where he judged that their net effect would be beneficial and would not undermine the basically free character of the system. He did not wear the Adam Smith necktie." In Stein's reading, The Wealth of Nations could justify the Food and Drug Administration, the Consumer Product Safety Commission, mandatory employer health benefits, environmentalism, and "discriminatory taxation to deter improper or luxurious behavior".^[92]

Similarly, Vivienne Brown stated in The Economic Journal that in the 20th century United States, Reaganomics supporters, The Wall Street Journal, and other similar sources have spread among the general public a partial and misleading vision of Smith, portraying him as an "extreme dogmatic defender of laissez-faire capitalism and supply-side economics".^[93] In fact, The Wealth of Nations includes the following statement on the payment of taxes: "The subjects of every state ought to contribute towards the support of the government, as nearly as possible, in proportion to their respective abilities; that is, in proportion to the revenue which they respectively enjoy under the protection of the state."^[94]

Smith even specifically named taxes that he thought should be required by the state among them luxury goods taxes and tax on rent. He believed that tax laws should be as transparent as possible and that each individual should pay a "certain amount, and not arbitrary," in addition to paying this tax at the time "most likely to be convenient for the contributor to pay it".^[94]

Additionally, Smith outlined the proper expenses of the government in The Wealth of Nations, Book V, Ch. I. Included in his requirements of a government is to enforce contracts and provide justice system, grant patents and copy writes, provide public goods such as infrastructure, provide national defense and regulate banking. It was the role of the government to provide goods "of such a nature that the profit could never repay the expense to any individual" such as roads, bridges, canals, and harbours. He also encouraged invention and new ideas through his patent enforcement and support of infant industry monopolies. he supported public education and religious institutions as providing general benefit to the society. Finally he outlined how the government should support the dignity of the monarch or chief magistrate, such that they are equal or above the public in fashion. He even states that monarchs should be provided for in a greater fashion than magistrates of a republic because "we naturally expect more splendor in the court of a king than in the mansion-house of a doge."^[95] In addition, he was in favor of retaliatory tariffs and believed that they would eventually bring down the price of goods. He even stated in Wealth of Nations, "The recovery of a great foreign market will generally more than compensate the transitory inconvenience of paying dearer during a short time for some sorts of goods."^[58]

Noam Chomsky has argued^{[N 3]} that several aspects of Smith's thought have been misrepresented and falsified by contemporary ideology, including Smith’s reasons for supporting markets and Smith’s views on corporations. Chomsky argues that Smith supported markets in the belief that they would lead to equality, and that Smith opposed wage labor and corporations.^[96] Economic historians such as Jacob Viner regard Smith as a strong advocate of free markets and limited government (what Smith called "natural liberty") but not as a dogmatic supporter of laissez-faire.^[97]

Economist Daniel Klein believes using the term "free market economics" or "free market economist" to identify the ideas of Smith is too general and slightly misleading. Klein offers six characteristics central to the identity of Smith's economic thought and argues that a new name is needed to give a more accurate depiction of the "Smithian" identity.^[98][99] Economist David Ricardo set straight some of the misunderstandings about Smith’s thoughts on free market. Most people still fall victim to the thinking that Smith was a free market economist without exception, though he was not. Ricardo pointed out that Smith was in support of helping infant industries. Smith believed that the government should subsidise newly formed industry, but he did fear that when the infant industry grew into adulthood it would be unwilling to surrender the government help.^[100] Smith also supported tariffs on imported goods to counteract an internal tax on the same good. Smith also fell to pressure in supporting some tariffs in support for national defense.^[100]

[edit] Footnotes

[edit] Notes

[edit] References

• Bonar, James (1895). A Catalogue of the Library of Adam Smith. London: Macmillan. OCLC 2320634. http://books.google.com/books?id=pUmfjlAfM3kC. 
• Buchan, James (2006). The Authentic Adam Smith: His Life and Ideas. W. W. Norton & Company. ISBN 0393061213. 
• Buchholz, Todd (1999). New ideas from Dead Economists: An introduction to modern economic thought. Penguin Books. ISBN 0140283137. 
• Bussing-Burks, Marie (2003). Influential Economists. Minneapolis: The Oliver Press. ISBN 1-881508-72-2. 
• Campbell, R. H.; Skinner, Andrew S. (1985). Adam Smith. Routledge. ISBN 0709934734. 
• Chomsky, Noam (2002). Understanding power: the indispensable Chomsky. Scribe Publications. ISBN 9780908011728. 
• Coase, R.H. (October 1976). "Adam Smith's View of Man". The Journal of Law and Economics 19 (3): 529–546. doi:10.1086/466886. 
• Rae, John (1895). Life of Adam Smith. New York City: Macmillan Publishers. ISBN 0722226586. http://books.google.com/books?id=V80JAAAAIAAJ&printsec=frontcover&dq=Adam+Smith+-inauthor:%22Adam+Smith%22&ei=lCArSNj3K4uujgGNgtnCDQ#PPA4,M1. 
• Ross, Ian Simpson (December 14, 1995). The Life of Adam Smith. Oxford University Press. ISBN 0198288212. 
• Skousen, Mark (2001). The Making of Modern Economics: The Lives and Ideas of Great Thinkers. M.E. Sharpe. ISBN 0765604809. http://books.google.com/books?id=nsnl3hHPuowC. 
• Smith, Adam (1977) [1776]. An Inquiry into the Nature and Causes of the Wealth of Nations. University Of Chicago Press. ISBN 0226763749. 
• Smith, Adam (1982) [1759]. The Theory of Moral Sentiments, ed. D.D. Raphael and A.L. Macfie, vol. I of the Glasgow Edition of the Works and Correspondence of Adam Smith. Liberty Fund. ISBN 0865970122. http://oll.libertyfund.org/index.php?option=com_staticxt&staticfile=show.php%3Ftitle=192&Itemid=27. 
• Smith, Adam (2002) [1759]. Knud Haakonssen. ed. The Theory of Moral Sentiments. Cambridge University Press. ISBN 0521598478. http://www.cambridge.org/catalogue/catalogue.asp?isbn=0521598478. 
• Smith, Vernon L. (July 1998). "The Two Faces of Adam Smith". Southern Economic Journal 65 (1): 2–19. 
• Tribe, Keith; Mizuta, Hiroshi (2002) (Hardcover). A Critical Bibliography of Adam Smith. Pickering & Chatto. ISBN 9781851967414. 
• Viner, Jacob (1991). Douglas A. Irvin. ed. Essays on the Intellectual History of Economics. Princeton, New Jersey: Princeton University Press. ISBN 0691042667. 

This article incorporates public domain text from the entry Smith, Adam in: Cousin, John William (1910). A Short Biographical Dictionary of English Literature. London, J. M. Dent & Sons; New York, E. P. Dutton.

[edit] Further reading

• Butler, Eamonn (March 2007). Adam Smith - A Primer. Institute of Economic Affairs. ISBN 0255366086. http://www.iea.org.uk/record.jsp?type=book&ID=414. 
• Copley, Stephen (March 1995). Adam Smith's Wealth of Nations: New Interdisciplinary Essays. Manchester University Press. ISBN 0719039436. http://www.amazon.com/Adam-Smiths-Wealth-Nations-Interdisciplinary/dp/0719039436. 
• Glahe, F. (June 1977). Adam Smith and the Wealth of Nations: 1776–1976. University Press of Colorado. ISBN 0870810820. http://www.amazon.com/Adam-Smith-Wealth-Nations-1776-1976/dp/0870810820. 
• Haakonssen, Knud (2006-03-06). The Cambridge Companion to Adam Smith. Cambridge University Press. ISBN 0521779243. http://www.amazon.com/Cambridge-Companion-Smith-Companions-Philosophy/dp/0521779243. 
• Hollander, Samuel (June 1973). Economics of Adam Smith. University of Toronto Press. ISBN 0802063020. http://www.amazon.com/Economics-Adam-Smith-Samuel-Hollander/dp/0802063020. 
• Iain McLean (2006). Adam Smith, Radical and Egalitarian: An Interpretation for the 21st Century. Edinburgh University Press. ISBN 0748623523. http://www.amazon.co.uk/Adam-Smith-Radical-Egalitarian-Interpretation/dp/0748623523/. 
• Milgate, Murray and Stimson, Shannon. (August 2009). After Adam Smith: A Century of Transformation in Politics and Political Economy. Princeton University Press. ISBN 0691140375. http://www.amazon.com/After-Adam-Smith-Transformation-Political/dp/0691140375/ref=sr_1_1?ie=UTF8&s=books&qid=1273656562&sr=8-1. 
• Muller, Jerry Z. (1995-07-03). Adam Smith in His Time and Ours. Princeton University Press. ISBN 0691001618. http://www.amazon.com/Adam-Smith-His-Time-Ours/dp/0691001618. 
• O'Rourke, P. J. (2006-12-04). On The Wealth of Nations. Grove/Atlantic Inc.. ISBN 0871139499. http://www.amazon.com/Wealth-Nations-Books-Changed-World/dp/0871139499. 

[edit] External links

• Works related to Adam Smith at Wikisource
• Quotations related to Adam Smith at Wikiquote
• Adam Smith at the Concise Encyclopedia of Economics
• Adam Smith at the Adam Smith Institute

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Preceded by Robert Cunninghame-Grahame of Gartmore	Rector of the University of Glasgow 1787–1789	Succeeded by Walter Campbell of Shawfield

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Persondata
NAME	Smith, Adam
ALTERNATIVE NAMES
SHORT DESCRIPTION	Scottish philosopher and economist
DATE OF BIRTH	June 5, 1723(1723-06-05) O.S. (16 June N.S.)
PLACE OF BIRTH	Kirkcaldy, Fife, Scotland
DATE OF DEATH	July 17, 1790
PLACE OF DEATH	Edinburgh, Scotland