F WE KNEW how to arrive at social unity freely and openly, we would have the key to a Good Society. If reasoning could reconcile the ideologies that divide men, there would be some hope for discussion achieving the desired goal, but talk does not, as a rule, bring about social unity. Frank Knight said it succinctly: more intelligent people are, the more certain they are to disagree on matters of social principles and policy, and the more acute will be the disagreement. Not knowing how to reconcile differences in values and beliefs, the art of economics is to conceal these differences. It is done so astutely that we come to see only social unity. Our models are virtually foolproof in immunizing graduate students against the divisiveness of Marx, Veblen, and Commons and other mavericks. But despite our protective apparatus the conflicts that divide people persist. Marx was wrong, however, in his belief that governments would wither away under his economic system. Veblen's property owning leisure class has come to count for less and less, as high wages and salaries have come to dominate personal incomes. The legal foundations of property, the hallmark of Commons' approach, have also diminished in economic importance. The virtual elimination of private property and of class distinctions, as announced in principle by the governments of China and the Soviet Union, has not led to social unity within or between them. Our own foreign policy of imposing political unity within other countries has been anything but successful. Nor are we spared disunity within the United States; consider, only, such recent divisive issues as the environment, pollution, energy, and discrimination. Intellectually there is a woeful lack of comprehension of the universality of the struggles for scarce resources. It is as old as human life, reaching back far beyond known history. Nor are animals spared as is clear from their struggle for territorial rights. Struggle for existence of the members of any natural population is the mainspring of Darwinian evolution. Economic competition in accordance with established rules is one part of this struggle. Although it is true that the sources of conflicts that divide people and the changes in them over time are exceedingly hard to comprehend, especially so for economists who hold fast to a consistent unified system of preferences, we could do much better than this by extending the domain of economic analysis. How useful such extensions would be is not predictable, but there are good reasons for giving them a try. Human conflicts are not occasional events; on the contrary, they are as universal and persistent as resource scarcities. Both are basic attributes
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