History of Political Economy 36.4 (2004) 768-769
It may still be early for an overall assessment of the long-term achievements of the recent literature on Keynes's philosophical work—literature that not only analyzes Keynes's work but sometimes credits him with being a leading figure of twentieth-century philosophy. Yet time seems ripe for a survey of the different interpretations, whose authors are now given "the opportunity to present reasonably brief and accessible statements of their positions" (15). After the editors' introduction, contributions are grouped under six headings: "probability, uncertainty, and choice" (five essays); "continuity" (five); "social ontology" (three); "convention" (two); "methodology" (two); and "looking ahead" (two). These subjects are so closely interconnected, however, that it makes sense to organize this discussion of their contents around the key issue of the relationship between the Treatise on Probability and the General Theory. The fundamental question is whether the later Keynes's notion of face-saving rationality to ward off uncertainty derives from—or at least can be grafted onto—his early theory of probability. To be sure, the debate "shows no sign of abating" (1), but the excitement of the late 1980s, when the continuity thesis stirred Keynesian scholarship, has now vanished. While Anna Carabelli continues to maintain the persistence of a unique approach to probable knowledge throughout Keynes's writings, Bradley W. Bateman and John B. Davis convincingly revive the old-fashioned view that in the Treatise Keynes upheld a rationalistic theory of human belief and action, which he later abandoned. The other early champion of continuity, Rod O'Donnell, has always argued for a weaker version of the thesis, and most contributors take the middle road, insisting on the coexistence of elements of both continuity and discontinuity in Keynes's work.
Attention in The Philosophy of Keynes's Economics focuses on some concepts of the Treatise that, although noticed by Keynes's contemporaries, were given prominence only in the 1980s: nonmeasurable and noncomparable probabilities and evidential weight (all faint copies of von Kries's originals, according to Guido Fioretti). Do they represent the—albeit limited—"framework" in which Keynes's later remarks on uncertainty and convention would find place (Runde, 53), or rather do they anticipate the "more psychological and practical framework" of the later book, which thus stands in "dynamic continuity" with the Treatise (Gerrard, 242–43)? Charles R. McCann Jr. (45) concludes his analysis of the Treatise leaving both options open, although the latter, leaning towards greater discontinuity, seems more persuasive. All discussion of convention, in particular of the third behavioral rule—"do as the others do"—set out by Keynes in his famous 1937 article "The General Theory of Employment," shows how far he moved away from his juvenile attempts to prove the rationale of probability judgments.
Doubts still surround the nature of conventions, their origin, the kind of equilibrium they lead to, and its stability. Jörg Bibow, Paul Lewes, and Runde discuss the French school's bootstrap theory, and Mizuhara compares Davis's analysis, limited to the origin of conventions, with Runde's approach, delving into their intrinsic features. Related themes are Donald Gillies's intersubjective probability and Carabelli's insistence on Keynes's dislike of pure convention (222). The latter deserves consideration, although it curiously shows that the continuity thesis can stand on an antisubjectivist head as well as on antirationalist feet.
By contrast, no open verdict appears to be possible on whether Keynes maintained over time the principle of organic unity in social affairs: evidence for some discontinuity seems overwhelming, suggesting a shift from an early leaning toward atomism to an organicist view of society—as cited by Ted Winslow, although with hazardous hints at Whitehead's influence. Tony Lawson himself, another early supporter of continuity, admits that Keynes's views were not fixed over time (164).
Athol Fitzgibbons finds continuity in Keynes's elitism, derived from the intuitionist theory of knowledge that first warranted access to probability judgments and then vindicated the authoritarian role of "the wise" in state...