Fromm Frankfurt With Love (Part 2)
Part 1 can be found here.
*
The religious world is but the reflex of the real world. And for a society based upon the production of commodities, in which the producers in general enter into social relations with one another by treating their products as commodities and values, whereby they reduce their individual private labour to the standard of homogeneous human labour – for such a society, Christianity with its cultus of abstract man, more especially in its bourgeois developments, Protestantism, Deism, &c., is the most fitting form of religion.
– Marx, Capital vol.1, Chapter 1, Section 4
It is an historical irony that, though they today seem to embody a view of life dear to the moralistic Right, the Puritans were the ‘Left’ in the great political debates of the era of the European transition from feudalism to capitalism. But, while ironic, this is hardly accidental. They were expressing the views and imperatives of the rising class of bourgeois, this class being both product and inheritor of what is now the capitalist system. This is, of course, the very market system the Austrians (and those like them, because they are by no means as distinct as they might like to think) are committed to defending as ‘moral’.
In the essay from which we have been drawing, ‘Nietzsche’s Marginal Children’, Corey Robin quotes Hayek saying:
Freedom to order our own conduct in the sphere where material circumstances force a choice upon us, is the air in which alone moral sense grows and in which moral values are daily re-created.
Ironically, for all his ostensible rejection of authority, Hayek is revealed as subscribing to the Protestant Misery Ethic, and for very good historical reasons which (in yet another delicious irony) are revealed by the Marxist class-based view of the Reformation and the rise of capitalism.
Robin also quotes Hayek thus:
So long as we can freely dispose over our income and all our possessions, economic loss will always deprive us only of what we regard as the least important of the desires we were able to satisfy. A “merely” economic loss is thus one whose effect we can still make fall on our less important needs…. Economic changes, in other words, usually affect only the fringe, the “margin,” of our needs. There are many things which are more important than anything which economic gains or losses are likely to affect, which for us stand high above the amenities and even above many of the necessities of life which are affected by the economic ups and downs.
A fascinating paragraph, which reveals staggering complacency amongst other things. He essentially disregards either the existence or the moral sentience of those portions of the human race who can never regard economic losses as “merely” anything.
Meanwhile, Hayek’s loathing of government intervention (at least in the interests of the propertyless) stems from this idea of values, ends, and morals. Government’s interference to make provision can only deprive us of the choice of ends and means to pursue on the market, and thus of our opportunity to create subjective values (what we value highly, what is lowly, etc), and thus of our very capacity to be moral.…
In The Reactionary Mind, Corey Robin claimed – drawing on Naomi Klein and Greg Grandin – that Hayek “admired Pinochet’s Chile so much that he decided to hold a meeting of his Mont Pelerin Society in Viña del Mar”, the seaside resort in Chile where General Pinochet’s CIA-assisted military coup against the democratically elected left-wing government of Salvador Allende was planned. This claim was denounced on Twitter as “made up” by none other than ‘@FriedrichHayek’ himself! (Probably just a fan rather than the man himself resurrected and tweeting… as usual, Hayek’s admirers simply deny his complicity with the Chilean junta, when they can’t get away with just neglecting to mention it. As Robin discovered, they have lots of excuses – he was an old man at the time, etc – all of which turn out to be so much bad faith when you look at them.) Checking, Robin discovered that it is more accurate to say that Hayek attended the meeting where the decision to hold the MPS’s 1981 conference in Viña del Mar was made and, at least, did not oppose it. His position in the Society was still prestigious enough that, at the very least, an objection from him would carried a lot of weight. No such objection seems to have been forthcoming. And indeed, we’re being scrupulously fair to the point of charity by even being this circumspect. Nothing in Hayek’s behaviour suggests he would’ve been likely to object.
Okay, so Phil is now editing the full text of the Austrians essay for 
The early Austrian School was actually subject to a split. It stemmed from the first wave of the followers of its founder Carl Menger. Mengerians Friedrich von Wieser and Eugen von Philippovich were both a bit like Fabian socialists in their outlooks. Wieser, for instance, seems to have believed that marginal utility (the radically subjective basis of modern mainstream economics) provided a theoretical foundation for progressive taxation. But Wieser’s brother-in-law and fellow teacher, Eugen von Böhm-Bawerk, was of the classical liberal tradition. Böhm-Bawerk was a strident anti-Marxist who developed many of his own theories – which became foundational to the subsequent Austrian School – in the course of his criticisms of Marx. Böhm-Bawerk is still routinely credited by some with having demolished Marx… which he accomplished by systematically misreading, misunderstanding, and misrepresenting him.