In Chapter 2, I discuss the moral foundation for capitalism provided by Adam Smith. The great philosopher of the Scottish Enlightenment is frequently invoked by economists as the father of their discipline, yet Smith’s life and writings have been widely distorted. In contrast to his popular caricature today, Smith was a moral philosopher of the highest caliber who incorporated important moral perspectives throughout his writings. Smith presented his moral theory based on social norms and culture in The Theory of Moral Sentiments and maintained it as the moral foundation for his economic theory in The Wealth of Nations. Smith’s moral theory is based on the principle of sympathy and the behavioral norms that arise due to past social experiences that reveal standards of right and wrong behavior. Similar to the other philosophers of the Scottish Enlightenment, he attributes moral judgment and the moral conscience to the impartial spectator, but he also reserves important roles for religion and moral codes such as the Stoic virtues. When nineteenth-century classical economists adopted narrow self-interest as the first principle of their discipline, therefore, they adopted a principle that Smith and the other Scottish Enlightenment philosophers had adamantly rejected.

We present a semantic and textual analysis of the first two chapters of the Wealth of Nations to elucidate the meaning of several of Adam Smith’s key ideas. Using the methodology of the Natural Semantic Metalanguage, we produce semantic explications of some of Adam Smith’s fundamental principles of economics phrased in simple and cross-translatable words. The extracts from the original text function as textual evidence and conceptual reference for the explications we present. We demonstrate that: (i) by reducing the principles as conceived by Smith to their core meanings, it is possible to resolve some interpretive ambiguities for general readers of economics, and (ii) by producing explications that are clear, cross-translatable, and free from terminological ethnocentrism, these principles become accessible and maximally intelligible to twenty-first-century readers who are nonexperts in economics and nonnative speakers of English, too. Ultimately, our project re-humanizes economics as a study of the human condition by drilling down to the core of what Adam Smith the moral philosopher meant in his most famous book that founded a discipline.