NOTES TO CHAPTER 7

¹ See Chapter 5 of Jerry ZMuller, The Mind and the Market. Capitalism in Western Thought (New York: Anchor Books, 2002).

² Edmund Burke, Reflections on the Revolution in France (New York: Liberal Arts Press, 1955)^, p.

³ See Chapter 4 of Gertrude Himmelfarb, The Roads to Modernity (New York: Knopf, 2004).

⁴ Ibid., Reflections, p. 86.

⁵ Ibid., Reflections, p. 27

⁶ Ibid., pp. 35-39.

⁷ Burke wrote, on p. 109: ‘‘We have consecrated the state that no man should approach to look into its defects or corruptions but with due caution, that he should never dream ofbeginning its reformation by its subversion, that he should approach to the faults of the state as to the wounds of a father, with pious awe and trembling solicitude. By this wise prejudice we are taught to look with horror on those children of their country who are prompt rashly to hack that aged parent in pieces and put him into the kettle of magicians, in hopes that by their poisonous weeds and wild incantations they may regenerate the paternal constitution and renovate their father’s life.”

⁸ Mary Wollstonecraft, A Vindication of the Rights of Woman, ed. Miriam Brody (New York: Penguin Books, 1992), p. 118.

⁹ Ibid., p. 269.

¹⁰ Claire Tomalin, The Life and Death of Mary Wollstonecraft (New York: Penguin, 1992), p. 142.

¹¹ Rendall, The Origins of Modern Feminism, p. 66.

¹² Eleanor Flexner, Mary Wollstonecraft. A Biography (New York: Coward, McCann and Geoghegan, 1972), p. 265.

¹³ John P. Clark, The Philosophical Anarchism of William Godwin (Princeton: Princeton University Press, 1977), p. 284.

¹⁴ Cited in Clark, Philosophical Anarchism, p. 263. Godwin, unlike Smith, had no respect for merchants and despised the way they resorted to ‘‘servile and contemptible arts’’.

¹⁵ William Godwin, An Enquiry Concerning Political Justice and Its Influence on General Virtue and Happiness, ed. Raymond A. Preston (New York: Alfred A. Knopf, 1926).

¹⁶ Though Godwin did not explicitly address this issue he seems to have assumed that women as well as children were economic dependents, burdens on men even among the working classes. In the same passage in which he deplores the increased inequality of wealth in Europe which threatens the viability of subsistence among the poor he writes ‘‘The women and children lean with an insupportable weight upon the efforts of the man, so that a large family has in the lower order of life become a proverbial expression for an uncommon degree of poverty and wretchedness’’. Enquiry, p. 17.

¹⁷ Godwin, Enquiry, p. 249.

¹⁸ Don Locke, A Fantasy of Reason. The Life and Thought of William Godwin. (Boston: Routledge and Kegan Paul, 1980).

¹⁹ Godwin, Enquiry, p. 41.

²⁰ Ibid., p. 274. Fenelon, an advisor to French royalty, had written a famous allegory about the Greek character of Telemachus that illustrated the principle that a king could lose touch with those he ruled, and unwittingly oppress them. Earlier in the text Godwin also juxtaposes the value of the chambermaid’s life with that of the archbishop of Cambrai.

²¹ Ibid., p. 43.

²² Ibid., p. 272.

²³ Ibid., p. 274.

²⁴Michel Foucault, Discipline and Punish. The Birth of the Prison (New York: Vintage Books, 1979), Part 3, Ch. 3.

²⁵ Elsewhere he wrote, ‘‘In the general tenor of life, in every human breast, self-regarding interest is predominant over all other interests put together... Self-preference has place everywhere.” See Jeremy Bentham, Jeremy Bentham’s Economic Writings, ed. W. Stark (London: Allen and Unwin, 1954), vol. 3, p. 421.

²⁶Brian Inglis, Poverty and the Industrial Revolution (London: Hodder and Stoughton, 1971), p.

²⁷Mary P. Mack, Jeremy Bentham, 1748—1792 (New York: Columbia University Press, 19⁶3)^, p. 415.

²⁸ Annie L. Cot, ‘‘ ‘Let There be no Distinction Between the Sexes’: Jeremy Bentham on the Status of Women,’’ 165—193 in The Status of Women in Classical Economic Thought, eds Robert Dimand and Chris Nyland (Cheltenham UK: Edward Elgar, 2003).

²⁹ The gravity analogy seems to have originated with the French philosopher Helvetius. See the discussion in Joseph A. Schumpeter’s History of Economic Analysis (New York: Oxford University Press, 1954), p. 130.

³⁰ E. K. Hunt, History of Economic Thought. A Critical Perspective (Belmont, CA: Wads­worth, 1979), p. 118.

³¹ Mack, Jeremy Bentham, p. 212.

³² Jeremy Bentham, The Theory of Legislation, ed. C. K. Ogden (New York: Harcourt, Brace, 1931), p. 224.

³³ The Manual was not actually published until 1811, and then in French translation. It first appeared in English in 1825.

³⁴ Bentham, Jeremy Bentham’s Economic Writings, p. 272. W. Stark’s editorial comments help explain the ways in which prevailing social norms discouraged consideration of the issue of gay rights. Of the cited passage, he writes on p. 57, ‘‘The economist need not give them more than a passing glance. Bentham speaks here, not as a social theorist, but as a teacher of morals (or, as some would say with equal justification, as a teacher of immorality).’’

³⁵ Bentham, The Theory of Legislation.

³⁶ Ibid., p. 493.

³⁷ Lea Campos Boralevi, ‘‘Utilitarianism and Feminism,’’ in Women in Western Political Philosophy, eds Ellen Kennedy and Susan Mendus (New York: St. Martin’s Press, 1987), p. 163. As Boralevi explains, ‘‘Women could not only experience pains and pleasures, they also had interests which had to be taken into consideration. Whether women had souls or not, or whether they were less intelligent or less rational than men was not relevant, at least as far as the consideration of their interest was concerned.’’

³⁸ Ibid., p. 238.

³⁹ Cot, ‘‘Let There Be No Distinction,’’ p. 174.