A Quote by Lionel Robbins, Baron Robbins
Economics brings into full view that conflict of choice which is one of the permanent characteristics of human existence.
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Only those are called liberal or free which are concerned with knowledge; those which are concerned with utilitarian ends... are called servile...The question is... can man develop to the full as a functionary and a worker and nothing else; can a full human existence be contained within an exclusively workaday existence? Stated differently and translated back into our terms: is there such a thing as a liberal art?
Hunger and sex still dominate the primitive mammalian side of human existence, but at the present time it looks as if humanity were within sight of their satisfaction. Permanent plenty, no longer a Utopian dream, awaits the arrival of permanent peace.
Today this is what we are confronted with, I mean what is pure ideology, which takes no account of the human context. In economics it's the same. Economics wanted to take into account theory over and above human criteria, or the parameter 'man'.
The need for mythic statements is satisfied when we frame a view of the world which adequately explains the meaning of human existence in the cosmos, a view which springs from our psychic wholeness, from the co-operation between conscious and unconscious. Meaninglessness inhibits fullness of life and is therefore equivalent to illness. Meaning makes a great many things endurable - perhaps everything.
Paganism is that view of life which finds the highest goal of human existence in the healthy and harmonious and joyous development of existing human faculties. Very different is the Christian ideal. Paganism is optimistic with regard to unaided human nature, whereas Christianity is the religion of the broken heart.
With all our mastery over the powers of Nature we have adhered to the view that the struggle for existence is a permanent and necessary condition of life.
History shows that where ethics and economics come in conflict, victory is always with economics.
The intellect of most persons is harnessed by innumerable wants. From the spiritual point of view, such a life is the lowest type of human existence. The highest type of human existence is free from all wants and is characterised by sufficiency or contentment.
With full responsibility for my words as a professional biologist, I do not hesitate to say that all existing and genuine knowledge about the way in which the physical characteristics of human communities are related to their cultural capabilities can be written on the back of a postage stamp.
Studying anthropology, I developed a kind of holistic view of human existence, in which the dichotomies you listed are all necessary and vital aspects of life.
Interestingly, human irrationality is a hot topic in economics at the moment. Behavioural economics it's called, on the cusp of economics and psychology.
Did it ever occur to you, that there is no conflict of interests among men, neither in business nor in trade nor in their most personal desires if they omit the irrational from their view of the possible and destruction from their view of the practical? There is no conflict, and no call for sacrifice, and no man is a threat to the aims of another if men understand that reality is an absolute not to be faked, that lies do not work, that the unearned cannot be had, that the undeserved cannot be given, that the destruction of a value which is, will not bring value to that which isn't.
If one accepts Hezbollah's self-description as a resistance movement, in which case one must, in light of the fact that Hezbollah never ceases to provoke, view Israel's mere existence as a continuing act of aggression, then Hezbollah has indeed shown that it can initiate conflict, resist, and survive.
What actions are the most excellent? Those, certainly, which most powerfully appeal to the great primary human affections: to those elementary feelings which subsist permanently in the race, and which are independent of time. These feelings are permanent and the same; that which interests them is permanent and the same also.
Economics must not be relegated to classrooms and statistical offices and must not be left to esoteric circles. It is the philosophy of human life and action and concerns everybody and everything. It is the pith of civilization and of man's human existence.
It's not that I don't suffer, it's that I know the unimportance of suffering. I know that pain is to be fought and thrown aside, not to be accepted as part of one's soul and as a permanent scar across one's view of existence.
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