For hundreds of years in the West it was deemed vulgar to be involved in the making of more money than was required to live on, including lending at interest or simply hoarding. The notion that one would spend his or her time simply accumulating money and wealth was regarded, not only by the Christian Church but also by those “in the know” as beneath contempt. In Dante’s Inferno, for example, the usurers are placed beneath the murderers because they commit a sin against God, whereas murderers only commit a sin against man. Those who lend money at interest seek to make money appear where there was none before, creating money without laboring in any way, creating money ex nihilo. Only God can do this, it was thought. When man seeks to copy God he has stepped beyond a moral barrier that condemns him to eternal perdition. In Dante’s poem the usurers sit at the edge of a burning pit with heavy bags of gold around their necks, waiting for the gold to increase, presumably.
There can be no doubt that the deep prejudices that folks like Adolph Hitler drew upon against the Jews in Europe was based, in part at least, on the fact that the Jews saw nothing wrong with usury or the making of money while those who did not espouse that particular religious view were told in no uncertain terms that it was contemptible and trifling and even vulgar. There was one Jew, of course, who founded a new religion based on the notion that it is easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of Heaven. But he was an exception and has been widely ignored, especially of late. In any event, the accumulation of wealth as an end in itself was regarded as de-humanizing and even immoral.
How did this view change? How did we get from looking down at money-gatherers to regarding them as the most successful people on earth and worthy not only of our respect but even, in some cases, of our adoration? Bill Gates and Warren Buffet are held in high esteem in our culture. We even have elected a president whose only possible claim to that office is that he was a successful (?) businessman. They are examples of the fact that anyone can “make it” in America. The Horatio Alger myth lives on, though it gets a bit weaker when we discover that many were born with a silver spoon in their tiny mouths and we also discover that Balzac was right: where there’s a fortune there must have been a crime.
In any event, the attitude toward “filthy lucre” has changed radically and it is down to people like John Locke, Adam Smith, and John Calvin. The changes in attitude came in two stages. Firstly, the notion that the acquisition of great wealth, once regarded as a sign of grubby self-seeking greed, had been replaced by the eighteenth century, when capitalism was aborning, by the notion that the accumulation of great wealth was an example of virtuous behavior — a point of view we find expressed again and again in Adam Smith who wrote that “probity and punctuality are virtues that invariably accompany the introduction of commercial relations into society.” And, secondly, it was said that commerce benefits not only the one who engages directly in the activity, but it benefits everyone else around him as well. It has a “trickle down” effect, if you will. Smith worried that capitalism displaced centuries-old morality, but he felt that, in the end, it was worth the trade-off.
But even before Smith we read that John Locke worried about the possibility that in a state of nature a man could accrue to himself more of nature’s bounty than he could possibly need and in the process leave little or nothing for his fellow humans. This was not a good thing. But once gold and silver were taken to be true wealth and John Calvin insisted that the gaining of wealth was a sign of God’s grace and favor, this no longer was a problem; now one could accumulate as much as he wanted whether he could ever spend it in his lifetime or not. It would never spoil and, presumably, there was plenty left for others to accrue as well. So was born the “Protestant work ethic.”
Thus, in our day, we have heroes who would have been pilloried in earlier times. We now regard the making and hoarding of money as not only acceptable but also as a sign of intelligence, imagination, and hard work, worthy of admiration, a measure of success. In the process the accumulation of capital, has become at the very least an a-moral activity, even though folks like Karl Marx continued to regarded it as immoral — because it necessarily involves the taking it way from others who need it more, who earned it, and therefore deserve to have it. This happens under capitalism in the form of the creation of “surplus value” which we have come to dismiss as, simply, “the earnings of capital.” The wealthy see their immense profits as something they have earned and therefore deserve, whereas others (like Marx) might view it as coming at the cost of unethical acts that involve the exploitation of those who actually do the work necessary to produce the wealth in the first place.
But no matter which way we look at it, the making and hoarding or money, no matter how great the hoard, is now viewed in our culture as a good thing. It is no longer “contemptible and trifling,” unworthy of human beings who have been touched by the hand of God. It is no longer “vulgar.” At the very least it is clear that the making of filthy lucre has become “demoralized.” Ethics and economics simply do not mix in our current commodified culture. No longer do the usurers have to worry about being placed in a burning pit with heavy bags of gold around their necks through eternity. Now they build high-priced, low-quality mini-mansions, swim in their own swimming pools, and drive large, powerful gas-guzzling cars to Church every Sunday for an hour. And the rest of us admire them and want to be just like them.