“To understand the economy then is to comprehend how it is driven by the animal spirits. Just as Adam Smith’s invisible hand is the keynote of classical economics, Keynes’ animal spirits are the keynote to a different view of the economy — a view that explains the underlying instabilities of capitalism.”

— Robert J. Shiller, book Animal Spirits: How Human Psychology Drives the Economy, and Why It Matters for Global Capitalism

George Akerlof and Robert Shiller. Animal Spirits: How Human Psychology Drives the Economy, and Why It Matters for Global Capitalism, 2009, Preface

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Robert J. Shiller4

American economist 1946

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“To understand the economy then is to comprehend how it is driven by the animal spirits. Just as Adam Smith’s invisible hand is the keynote of classical economics, Keynes’ animal spirits are the keynote to a different view of the economy — a view that explains the underlying instabilities of capitalism.”

George Akerlof book Animal Spirits: How Human Psychology Drives the Economy, and Why It Matters for Global Capitalism

George Akerlof and Robert Shiller. Animal Spirits: How Human Psychology Drives the Economy, and Why It Matters for Global Capitalism, 2009, Preface

“Capitalism in the twentieth century was dominated by finance, with the exception of that half of the century that was taken up by its world wars, the Great Depression and its Keynesian aftermath. Even before, in the nineteenth century, finance seduced industrial capitalism by offering a vision of capitalist reproduction expanded by the resources generated by financial inflation, ostensibly held in check by controls on the issue of paper money. The extensive and negative reaction of English political economy to Adam Smith’s views on usury was symptomatic of the expansion of financial markets and their growing confidence in their ability to contribute to commerce and industry. From Veblen through Keynes to Minsky, a series of critics of finance argued that economies do not operate in the benign way in which it appears in equilibrium economics. These critics can be divided into those like Veblen, Hawtrey, Kalecki, Steindl and Minsky, who took a general view of finance; those like Smith, Fisher and Breit, who saw the financial system as essentially a banking system; and those like Keynes, Kindleberger and Galbraith, who have identified the pathology of modern capitalism in its capital markets.”

Jan Toporowski (1950)

Theories of Financial Disturbance (2005), Ch. 15. Conclusion: the disturbance of economists by finance

“(…) Gandhi also distanced himself from classical economic theory. Adam Smith’s assertion that it is in the nature of each individual to pursue his or her own self-interest in the marketplace and that “it is his own advantage, indeed, and not that of the society, which he has in view,” was anathema to Gandhi.54 He believed in a virtuous economy in which the community’s interest superseded individual self-interest and argued that anything less depreciates the happiness of the human race.”

Jeremy Rifkin (1945) American economist

The Zero Marginal Cost Society: The Internet of Things, the Collaborative Commons, and the Eclipse of Capitalism (2014)

“From Adam Smith through John Maynard Keynes, economics had been mostly talk. At Harvard economics was talk. At MIT, Samuelson made it math.”

William Poundstone (1955) American writer

Part Three, Arbitrage, Paul Samuelson, p. 117
Fortune's Formula (2005)

“As against the "invisible hand" of Adam Smith, there has to be a visible hand of politicians whose objective is to have the kind of society that is caring and humane.”

Pierre Trudeau (1919–2000) 15th Prime Minister of Canada

Part 3, 1974 - 1979 Victory And Defeat, p. 190
Memoirs (1993)

“Central to Jewish mysticism is the role that vegetarianism plays in messianic expectations: here vegetarianism functions in the concept of Jewish mystical time which chronicles human development from the vegetarian state in the Garden of Eden to the Messianic age when it is believed we will be vegetarians again. … in Judaism the laws governing responsibility to animals derive from the animal's place in the divine economy, assured by the covenantal statements, by the Jewish view of creation, and the Jewish view of a just and compassionate Creator. The stress of these laws with respect to the Jew is summed up in the question: How should the righteous (just) Jew behave toward animals, and the answer lies in the concept of the “imitatio Dei.””

Roberta Kalechofsky (1931) American activist

The just and merciful human behaves toward animals as a just and merciful Creator behaves toward humans. <br class="br">“Hierarchy, Kinship, and Responsibility: The Jewish Relationship to the Animal World,” in A Communion of Subjects: Animals in Religion, Science, and Ethics, edited by Paul Waldau and Kimberly Patton (New York: Columbia University Press, 2006), 97 https://books.google.it/books?id=wi4n8i4YgpYC&pg=PA97-98.

“Humans are amphibians — half spirit and half animal…. As spirits they belong to the eternal world, but as animals they inhabit time.”

Clive Staples Lewis book The Screwtape Letters

Letter VIII
The Screwtape Letters (1942)

“Attacking the new slave economy as it does, the animal liberation movement is a significant threat to global capital. Animal liberation challenges large sectors of the capitalist economy by assailing corporate agriculture and pharmaceutical giants and their suppliers. Far from being irrelevant to social movements, animal rights can form the basis for a broad coalition of progressive social groups and drive changes that strike at the heart of capitalist exploitation of animals, people, and the earth.”

Steven Best (1955) American activist

Source: The Politics of Total Liberation: Revolution for the 21st Century (2014), Chapter 4 "Rethinking Revolution: Veganism, Animal Liberation, Ecology, and the Left" (p. 103)

“Instead the economy is a subsystem of the finite biosphere that supports it. When the economy’s expansion encroaches too much on the surrounding biosphere, we begin to sacrifice natural capital (animals, plants, minerals and fossil fuels) that is worth more than the manmade capital (roads, factories, appliances) added by ‘growth’.”

Herman E. Daly (1938) American economist

A steady-state economy, 2008

“The linear, mechanistic view of the world which pervades orthodox economics is simply not capable of capturing the richness and complexity of the rhythms and fluctuations of developed economies.”

Paul Ormerod book The Death of Economics

Part II, Chapter 8, The Dynamics of Unemployment, p. 162
The Death of Economics (1994)

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Robert J. Shiller4

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