tegwick
fecc2fd4fa
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>
144 lines
9.6 KiB
Markdown
144 lines
9.6 KiB
Markdown
---
|
||
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.
|