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feat(llm): add LLM integration module with OpenRouter and Claude Code adapters

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Implements markitect/llm/ package with concrete LLMAdapter implementations:
- OpenRouterAdapter: HTTP via urllib with retry/backoff on 429/5xx
- ClaudeCodeAdapter: subprocess-based Claude CLI with stdin piping
- Factory pattern: create_adapter("openrouter") or create_adapter("claude-code")
- API key resolution chain: constructor > env var > project-root key file
- 42 unit tests, 2 integration tests (gated on API key / CLI availability)

Also adds the infospace-with-history example with Wealth of Nations VSM
analysis pipeline, templates, schemas, source chapters, and processed
output for chapters 1-2. process_chapters.py now supports --provider
and --model flags for automatic LLM-driven processing.

Co-Authored-By: Claude Opus 4.6 <noreply@anthropic.com>
This commit is contained in:
Bernd Worsch
2026-02-11 01:17:58 +01:00
parent 360c3b1de2
commit fecc2fd4fa
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examples/infospace-with-history/artifacts/sources/book-1-chapter-02.md Normal file
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---
id: book-1-chapter-02
title: "OF THE PRINCIPLE WHICH GIVES OCCASION TO THE DIVISION OF LABOUR."
book: "1"
chapter: 2
artifact_type: content
---
CHAPTER II.
OF THE PRINCIPLE WHICH GIVES OCCASION
TO THE DIVISION OF LABOUR.
This division of labour, from which so many advantages are derived, is not
originally the effect of any human wisdom, which foresees and intends that
general opulence to which it gives occasion. It is the necessary, though
very slow and gradual, consequence of a certain propensity in human
nature, which has in view no such extensive utility; the propensity to
truck, barter, and exchange one thing for another.
Whether this propensity be one of those original principles in human
nature, of which no further account can be given, or whether, as seems
more probable, it be the necessary consequence of the faculties of reason
and speech, it belongs not to our present subject to inquire. It is common
to all men, and to be found in no other race of animals, which seem to
know neither this nor any other species of contracts. Two greyhounds, in
running down the same hare, have sometimes the appearance of acting in
some sort of concert. Each turns her towards his companion, or endeavours
to intercept her when his companion turns her towards himself. This,
however, is not the effect of any contract, but of the accidental
concurrence of their passions in the same object at that particular time.
Nobody ever saw a dog make a fair and deliberate exchange of one bone for
another with another dog. Nobody ever saw one animal, by its gestures and
natural cries signify to another, this is mine, that yours; I am willing
to give this for that. When an animal wants to obtain something either of
a man, or of another animal, it has no other means of persuasion, but to
gain the favour of those whose service it requires. A puppy fawns upon its
dam, and a spaniel endeavours, by a thousand attractions, to engage the
attention of its master who is at dinner, when it wants to be fed by him.
Man sometimes uses the same arts with his brethren, and when he has no
other means of engaging them to act according to his inclinations,
endeavours by every servile and fawning attention to obtain their good
will. He has not time, however, to do this upon every occasion. In
civilized society he stands at all times in need of the co-operation and
assistance of great multitudes, while his whole life is scarce sufficient
to gain the friendship of a few persons. In almost every other race of
animals, each individual, when it is grown up to maturity, is entirely
independent, and in its natural state has occasion for the assistance of
no other living creature. But man has almost constant occasion for the
help of his brethren, and it is in vain for him to expect it from their
benevolence only. He will be more likely to prevail if he can interest
their self-love in his favour, and shew them that it is for their own
advantage to do for him what he requires of them. Whoever offers to
another a bargain of any kind, proposes to do this. Give me that which I
want, and you shall have this which you want, is the meaning of every such
offer; and it is in this manner that we obtain from one another the far
greater part of those good offices which we stand in need of. It is not
from the benevolence of the butcher, the brewer, or the baker that we
expect our dinner, but from their regard to their own interest. We address
ourselves, not to their humanity, but to their self-love, and never talk
to them of our own necessities, but of their advantages. Nobody but a
beggar chooses to depend chiefly upon the benevolence of his
fellow-citizens. Even a beggar does not depend upon it entirely. The
charity of well-disposed people, indeed, supplies him with the whole fund
of his subsistence. But though this principle ultimately provides him with
all the necessaries of life which he has occasion for, it neither does nor
can provide him with them as he has occasion for them. The greater part of
his occasional wants are supplied in the same manner as those of other
people, by treaty, by barter, and by purchase. With the money which one
man gives him he purchases food. The old clothes which another bestows
upon him he exchanges for other clothes which suit him better, or for
lodging, or for food, or for money, with which he can buy either food,
clothes, or lodging, as he has occasion.
As it is by treaty, by barter, and by purchase, that we obtain from one
another the greater part of those mutual good offices which we stand in
need of, so it is this same trucking disposition which originally gives
occasion to the division of labour. In a tribe of hunters or shepherds, a
particular person makes bows and arrows, for example, with more readiness
and dexterity than any other. He frequently exchanges them for cattle or
for venison, with his companions; and he finds at last that he can, in
this manner, get more cattle and venison, than if he himself went to the
field to catch them. From a regard to his own interest, therefore, the
making of bows and arrows grows to be his chief business, and he becomes a
sort of armourer. Another excels in making the frames and covers of their
little huts or moveable houses. He is accustomed to be of use in this way
to his neighbours, who reward him in the same manner with cattle and with
venison, till at last he finds it his interest to dedicate himself
entirely to this employment, and to become a sort of house-carpenter. In
the same manner a third becomes a smith or a brazier; a fourth, a tanner
or dresser of hides or skins, the principal part of the clothing of
savages. And thus the certainty of being able to exchange all that surplus
part of the produce of his own labour, which is over and above his own
consumption, for such parts of the produce of other men’s labour as he may
have occasion for, encourages every man to apply himself to a particular
occupation, and to cultivate and bring to perfection whatever talent or
genius he may possess for that particular species of business.
The difference of natural talents in different men, is, in reality, much
less than we are aware of; and the very different genius which appears to
distinguish men of different professions, when grown up to maturity, is
not upon many occasions so much the cause, as the effect of the division
of labour. The difference between the most dissimilar characters, between
a philosopher and a common street porter, for example, seems to arise not
so much from nature, as from habit, custom, and education. When they came
in to the world, and for the first six or eight years of their existence,
they were, perhaps, very much alike, and neither their parents nor
play-fellows could perceive any remarkable difference. About that age, or
soon after, they come to be employed in very different occupations. The
difference of talents comes then to be taken notice of, and widens by
degrees, till at last the vanity of the philosopher is willing to
acknowledge scarce any resemblance. But without the disposition to truck,
barter, and exchange, every man must have procured to himself every
necessary and conveniency of life which he wanted. All must have had the
same duties to perform, and the same work to do, and there could have been
no such difference of employment as could alone give occasion to any great
difference of talents.
As it is this disposition which forms that difference of talents, so
remarkable among men of different professions, so it is this same
disposition which renders that difference useful. Many tribes of animals,
acknowledged to be all of the same species, derive from nature a much more
remarkable distinction of genius, than what, antecedent to custom and
education, appears to take place among men. By nature a philosopher is not
in genius and disposition half so different from a street porter, as a
mastiff is from a grey-hound, or a grey-hound from a spaniel, or this last
from a shepherd’s dog. Those different tribes of animals, however, though
all of the same species are of scarce any use to one another. The strength
of the mastiff is not in the least supported either by the swiftness of
the greyhound, or by the sagacity of the spaniel, or by the docility of
the shepherd’s dog. The effects of those different geniuses and talents,
for want of the power or disposition to barter and exchange, cannot be
brought into a common stock, and do not in the least contribute to the
better accommodation and conveniency of the species. Each animal is still
obliged to support and defend itself, separately and independently, and
derives no sort of advantage from that variety of talents with which
nature has distinguished its fellows. Among men, on the contrary, the most
dissimilar geniuses are of use to one another; the different produces of
their respective talents, by the general disposition to truck, barter, and
exchange, being brought, as it were, into a common stock, where every man
may purchase whatever part of the produce of other men’s talents he has
occasion for.