In Theory co-host Disha Karnad Jani interviews Jessica Whyte, Associate Professor of Philosophy at the University of New South Whales, about her new book, Morals of the Market: Human Rights and the Rise of Neoliberalism (Verso: 2019).
By Luna Sarti
In their Plastic Water: The Social and Material Life of Bottled Water (MIT Press, 2015), Gay Hawkins, Emily Potter, and Kane Race investigate “how and why branded bottles of water have insinuated themselves into daily life and the implications of this for safe urban water supplies” (xxii). In asking what is at work in the decision to move from drinking from the tap to drinking from the bottle, they advocate for an understanding of market arrangements in relation to consumers who recognize the distinct qualifications surrounding the product while incorporating the product into their world (xxxiii).
Although a diversity of elements and devices have been identified in the making of water into a “fast-moving consumer good” (FMCG), there is some agreement between scholars in identifying narratives of nature, purity, and human health as the key elements in the processes whereby bottled water has been transformed into a FMCG in the last few decades. However, there seems to be an emerging trend in the bottled water business to feature history as a crucial element in branding their products. Such a shift toward historicity should not be underestimated. Hawkins, Potter, and Race suggest, in fact, that the bottle of water should be approached “as an unfinished or entangled object” whose nature demands careful elaboration (xvi). Using Evian as a case study for bottled spring waters, they discuss how waters become singularized and distinguished by analyzing dynamics captured by processes of rebranding and “the ways in which they generate multidimensional relations that feed back into market processes and shape them in predictable and unpredictable ways” (34). If for a long time it was important to detach the imaginary of bottled waters from human activity and position them on the side of nature by stressing ideal characteristics such as spring waters untouched quality and their uncontaminated features, one should start wondering why historical dates are increasingly appearing on spring water brands such as Poland Spring, Acqua Panna, and San Pellegrino (all managed by Nestlé Waters).
Since the key issue with water is that it can be turned into a market object in many different ways, it is crucial to pay close attention to the specific historical processes whereby it is “rendered economic” in the sense described by Fabian Muniesa, Yuval Millo and Michel Callon in their introduction to Market Devices (3). Such a shift towards a historical aura for bottled waters could have interesting implications, particularly for social and historical analyses.
This question first came to my mind when noticing that following the cross-platform campaign that Nestlé Waters North America launched last May, Acqua Panna’s bottle label emphasizes the year 1564, the Italian word for Tuscany (“Toscana”) as well as a stylized fleur de lis, the emblematic symbol of Florence, and – only on the glass bottle- an explicit reference to the Medici family. The year represents such an important detail that it is also impressed in the plastic bottle, whereas the glass bottle has the brand name “San Pellegrino” impressed which replaced “natural spring water” that characterized the old bottle. While for decades water companies tried to construct an imaginary that severed their water products from human interaction, Nestlé Waters seems to be now trying to establish a sense of historicity for Acqua Panna by connecting today’s bottled waters to Florence and the time of the Medici.
That history represents an important aspect of Acqua Panna’s identity, particularly since its acquisition by Nestlé Waters in the late 1990s, is confirmed when looking at its official website. While traditional informative sections of bottled waters focus on themes such as water quality, mineral content, PH levels, and the water shelf-life, Acqua Panna has included since the early 2000s a section on its history, which is now addressed as the fourth question in their FAQ section for the US website.
FAQS section – 4. What is the history behind Acqua Panna?
“Acqua Panna takes its name from the Villa Panna Estate in Tuscany, a summer estate that was owned by the noble Medici family of Florence. The Medici family were of the most renowned art patrons in history. Their court included some of the most celebrated artists & visionaries including Leonardo da Vinci, Michelangelo, Galileo, and Botticelli. The iconic fleur-des-lis symbol was their crest. The Medici family acquired over 3,000 acres of land in Scarperia, Tuscany in order to turn it into an untouched hunting reserve. They officially limited its borders with an act, dating back to 1564. That decree still exists and guards the land where Acqua Panna flows.” From The US website of Acqua Panna. © 2015 Nestlé
Certainly, in 1564 the bandita (featured in the gallery below) of Scarperia , which included the villa of Panna and local springs, was transformed into the Duke’s game reserve, thus effectively preventing the local community from accessing the spring water within its borders. However, the Bando focuses on establishing the borders of the reserve, and the Medici never bottled their water nor commercialized it. It was the Marquise Luigi of Torrigiani who acquired the reserve in the 19th century and started bottling and selling Acqua Panna (as Acqua sorgiva di Panna) in Florence.
Using WebArchive it is possible to look at the way in which the historical discourse was reshaped over time. A snapshot of the website taken between August 8, 2013, and July 14, 2014 (featured in the gallery below), shows how Acqua Panna originally featured a proper story line on their website, spanning from Roman times to the year 2006. The story line pinpoints several events for each century. For the 16th century we find the aforementioned establishment of the reserve in 1564 and the construction by the Grand Duke Francesco I of the oratory at Villa Panna in 1572. Moving forward, the timeline includes the image of an extant cabreo documenting the estate in 1792, along with the location of the villa of Panna, and then shifts to the year 1860 when the Marquise of Torrigiani for the first time sold the waters from the estate in Florence in 54-liter demijohns. For the 20th century, there are references to the year 1910, which is highlighted as the year when the Marquise Luigi Torrigiani started to use liter bottles for Acqua Panna, the year 1938, when the Count Contini Bonaccossi who bought the estate from the Torrigiani family founded the “Società Panna”, and then the acquisition of the company by the San Pellegrino Group in 1956, which was later bought by Nestle in 1997. All of these references to events that somehow signal a shift in the commercialization of this water have disappeared in the 2019 rebranding.
As I continue to investigate the complex processes that make the international assemblage that is today Acqua Panna, I ask myself why history is becoming more important to constitute contemporary bottled waters and why a particular history has been selected in the process to singularize Acqua Panna from other waters. Inspired by Plastic Water to rethink packaging as “something that helps bring new realities and practices into being that have socially binding effects” (6), I wonder if this historicization of the label and of bottled waters might be an attempt to play against the growing awareness of what plastic waters mean for our material world. Perhaps, as public discourse around the impact of plastics in marine ecosystems grows and campaigns against bottled waters intensify, it becomes difficult to sustain the association between nature and bottled waters that for so long played a role in the marketing of plastic water. It would make sense then to reshape the narrative around Acqua Panna and place it at the center of the Medici myth. Away from nature, via history, this bottle shapes a time-honored lifestyle.
Luna is a Ph.D. candidate in Italian Studies at the University of Pennsylvania. Her research explores the shifting cultures and practices of water that bound the Arno river in Florence. In her dissertation, she analyzes site-specific medieval and early modern narratives of flooding to discuss if, when, and how flood is to be considered a “natural disaster.”
Featured Image: Acqua Panna website on August 8, 2013. Retrieved via Web Archive on August 12, 2019. Copyright – 2011 Sanpellegrino S.p.A. © 2015 Nestlé
Our editor Disha Karnad Jani interviews Prof. Eli Cook, winner of the Journal of the History of Ideas‘s Morris D. Forkosch Prize for The Pricing of Progress: Economic Indicators and the Capitalization of American Life (Harvard University Press, 2017).
Every year, the Journal of the History of Ideas awards the Morris D. Forkosch Prize for the best first book in intellectual history. The winner of the 2017 Forkosch Prize has been is Eli Cook, for The Pricing of Progress: Economic Indicators and the Capitalization of American Life (Harvard University Press, 2017). The judging committee writes:
The 2017 Forkosch Prize for the best first book in intellectual history goes to Eli Cook’s The Pricing of Progress: Economic Indicators and the Capitalization of American Life. As beautifully written as it is thought-provoking, this study illuminates the emergence of the idea that society is something to be invested in, to be capitalized, something, therefore, whose health can be evaluated statistically whether through measures of the cost of alcoholism or of worker productivity. Displaying impressive historical breadth, Cook moves from William Petty’s formative essay “Verbum sapienti and the Value of People” of 1665 to the adoption of the GDP as the standard measure of national health during the Great Depression, bringing to bear a vast range of thinkers—church ministers, business people, economists, politicians, bureaucrats, and social reformers—along the way. Meticulously and innovatively merging the history of economics and economic thought with intellectual and cultural history, The Pricing of Progress is essential reading for anyone interested in the ubiquity of the notions of capitalization and monetization in contemporary American society and politics.
Eli Cook is assistant professor of history at the University of Haifa in Israel. The Pricing of Progress, lauded by reviewers as “groundbreaking” and “boldly original and compelling,” also received the 2018 S-USIH Book Award from the Society for US Intellectual History.
The entire JHIBlog team extends its heartiest congratulations to Prof. Cook and looks forward to learning more about his research.
By guest contributor Blake Smith
Capitalism is often understood by both critics and defenders as an economic system that gives self-interested individuals free reign to acquire, consume, and compete. There are debates about the extent to which self-interest can be ‘enlightened’ and socially beneficial, yet there seems to be a widespread consensus that under capitalism, the individual, egoist self is the basic unit of economic action. For many intellectuals from the right and the left capitalism seems, by letting such economic agents pursue their private interests, to erode traditional social structures and collective identities, in a process that is either a bracing, liberating movement towards freedom or an alienating, disorienting dissolution in which, as Marx famously phrased it, “all that is solid melts into air.”
Economic activity unfettered by government regulation was not always so obviously linked to the self-interest of atomized individuals. In fact, as historians inspired by the work of István Hont show, the first wave of laissez-faire political economists, who transformed eighteenth-century Europe and laid the foundation for modern capitalism, claimed that they were creating the conditions for a new era of mutual admiration and affective connections among economic agents. For these thinkers, members of the ‘Gournay Circle’, emotions, rather than mere self-interest, were the motor of economic activity. They specifically identified the kind of activity they wanted to promote with the feeling of ’emulation’, and touted the abolition of traditional protections on workers and consumers as a means of stoking this noble passion.
Emulation has only been recently been given center stage in the history of economic thought, thanks to scholars like John Shovlin, Carol Harrison and Sophus Reinert, but it has a long history. From Greco-Roman antiquity down through the Renaissance, it was understood as a force of benign mutual rivalry among people working in the same field. Emulation was said to set in motion a virtuous circle in which competitors, bound by mutual admiration and affection, pushed each other to ever-higher levels of achievement. When a sculptor, for example, sees a magnificent statue made by one of his fellow artists, he should experience an uplifting feeling of emulation that will inspire him to learn from his rival in order to make a still more magnificent statue of his own. Emulation thus leads to higher standards of production, generating a net gain for society as a whole; it also, critically, unites potential rivals in a bond of shared esteem rooted in a common identity. This form of friendly competition sustains communities.
Emulation was not for everyone, however. It was understood only to exist in the world of male elites, and only in non-economic domains where they could pursue glory without the taint of financial interest: the arts, politics, and war. The circle of young male artists in the orbit of the great painter Jacques-Louis David (1748-1825), as Thomas Crowe notes, could present their (not always harmonious) competition for attention, resources, and patronage in terms of emulation. In the homosocial space of the studio, anything so petty as jealous or avarice was abolished, and such artists as Antoine-Jean Gros, Anne-Louis Girodet and Jean-Germain Drouais could appear, at least in public, as a set of friends who admired and encouraged each other. Women, meanwhile, were largely excluded from the art world’s apprenticeships, studios, and galleries, on the grounds that their delicate psyches were not suited to the powerful emotions that drove emulation.
The discourse of emulation shaped access to the arts, but, in a stroke of public relations genius, the members of the Gournay Circle realized that it could also reshape France’s mercantilist economy. Beginning in the 1750s, this group of would-be reformers coalesced around the commercial official and political economist Vincent de Gournay (1712-59). Largely forgotten today (but now increasingly visible thanks to scholars such as Felicia Gottmann), Gournay and his associates inspired the liberal political economists of the next generation, from Physiocrats in France to Adam Smith in Scotland. The Gournay Circle and those who moved in its wake called for the abolition of restrictions on foreign imports, price controls on grain, state monopolies, guilds—the institutions and practices around which economic life in Europe had been organized for centuries.
The Gournay Circle spoke to a France fearful of falling behind Great Britain, its rival for colonial and commercial power. Gournay and his associates argued that France was not making the most of its merchants, entrepreneurs and manufacturers, whose energies were hemmed in by antiquated regulations. To those worried that unleashing economic energies might heighten social tensions, making France weaker and more divided instead of stronger, the Gournay Circle gave reassurance. There was no conflict between fostering social harmony and deregulating the economy, because economic activity was not motivated by self-interested desires for personal gain. Rather, buying and selling, production and distribution were inspired by emulation, the same laudable hunger for the esteem of one’s peers that motivated painters, orators and warriors.
Just as a sculptor admires and strives to outdo the work of his colleagues, laissez-faire advocates argued, a merchant or manufacturer regards those in his own line of work with a spirit of high-minded, warm-hearted camaraderie. Potential competitors identify with each other, forging an emotional bond based on their shared effort to excel. Thus, for example, demolishing traditional guild controls on the number of individuals who could enter into a given field of trade would not only encourage competition, raise the quality of goods and reduce prices—most importantly, it would draw a greater number of people into emulation with each other. Social classes, too, would be drawn to emulate each other, and rather than stoking economic conflict among competing interests, deregulation would encourage economic actors to earn the admiration of their fellows. National wealth and national unity would both be promoted, joined by a common logic of affect.
Under the banner of emulation, reformers challenged the guilds and associations that had long offered some limited protections to workers. Since the Middle Ages, guilds throughout Europe had set standards of production, provided training for artisans, and offered forms of unemployment insurance. Critics observed that they also kept up wages by limiting the number of workers who could enter into specific trades, and further accused guilds of thwarting the introduction of new technologies. Anne Robert Jacques Turgot (1727-1781), a political economist linked to the Gournay Circle, believed that the best way to “incite emulation” among workers was “by the suppression of all the guilds.”
For a brief moment, Turgot (still hailed as a hero in libertarian circles) was able to put his pro-emulation agenda into action. Appointed Comptroller-General of Finances (the equivalent to a modern Minister of Finance) in 1774, Turgot launched a laissez-faire campaign that included the abolition of guilds and the suspension of state controls on the price and circulation of grain. The royal decree announcing his most infamous batch of policies, the Six Edits, declared: “we wish thus to nullify these arbitrary institutions… which cast away emulation.” Turgot’s policies provoked outrage across French society, from peasants who feared bread prices would spiral out of control, to guild members who faced the competition of unregulated production. He was forced to resign in 1776; his most hated policies were reversed. But the damage had been done. The guild system, permanently enfeebled, straggled on for another generation. Peasants and workers, to whom the fragility of the institutions that protected their access to food and labor had been made brutally obvious, remembered the lesson. Their outrage in the mid-1770s was a rehearsal for 1789.
Emulation gradually faded away as a justification for liberal economic policies, although throughout much of the nineteenth century ’emulation clubs’ (sociétés d’émulation) remained a fixture of French municipal life, promoting business ventures while excluding groups whose capacity for emulation was considered questionable: women, Jews, and Protestants. As a key, albeit forgotten, concept in the development of modern economic thought, emulation reveals the extent to which the notion of the self-interested individual as the essential subject of economic activity is not in fact essential to capitalist ideology. In eighteenth-century France, laissez-faire policies aimed at increasing economic growth were justified in terms of their contribution to social harmony and emotional fulfillment. In the rhetoric that promoted these policies, the imagined economic subject was not an isolated, calculating egoist but a passionate striver who wanted, more than mere utility, welfare or profit, the admiration of other members of his community (that this community should exclude certain groups of people went without saying). Such arguments may well have been deployed by cynical activists agitating on behalf of powerful financial interests, yet they nevertheless speak to an affective dimension of economic life that is too often occluded. In its short-lived role as an economic concept, emulation showed that the history of capitalism is necessarily entangled with the history of emotions.
Blake Smith holds a PhD from Northwestern University and the Ecole des Hautes Etudes en Sciences Sociales. He is currently a Max Weber Fellow at the European University Institute, where he is preparing a study of the eighteenth-century French Orientalist Abraham Hyacinthe Anquetil-Duperron.
by guest contributor Timothy Alborn, this post is a companion piece to his article, “The Greatest Metaphor Ever Mixed,” now out in the most recent issue of the Journal of the History of Ideas.
Historians inevitably face the challenge of selecting a subset of primary sources to stand for a much larger body of research. This challenge is magnified in the case of the history of ideas, where the need to provide closer readings tends to diminish that already small sample size. My article, “The Greatest Metaphor Ever Mixed,” distilled hundreds of sources from numerous genres down to a few dozen to explore the connection between Biblical metaphors that employed gold, British economic ideas, and what Linda Colley has termed “the forging of a nation” between 1750 and 1850. A section on the various uses of the metaphor of gold tried in the fire, for instance, quotes twenty-eight sources that employ that metaphor, or roughly five percent of the sources I consulted.
To find all these sources, I pursued two parallel tracks. The first was part of a larger project on the cultural and economic history of gold in Britain from 1780 to 1850, which will soon be published by Oxford University Press. For this project, I spent the last eight years looking for references to gold wherever they showed up: in treatises, novels, sermons, speeches, and newspaper articles, among many other sources. The bulk of my research utilized such online databases as Eighteenth Century Collections Online (210 hits for gold tried in the fire), British Periodicals (48), British Library Newspapers (72), and Google Books. After realizing, a few years into this research, that gold appeared frequently and with interesting variations in numerous religious contexts, I did more targeted searches in these databases (see my full list of search terms below for “gold tried in the fire”).
In a blog post accompanying a different article I published two years ago in the Journal of Victorian Culture, I made a first foray into providing access to the larger cultural world that historians must curtail in order to “see the forest for the trees.” Here, I follow the model I used in that post, through the creation of a web page that breaks down my research notes for the “crucible” section of my article into several different topics (including references to affliction, illness or death, persecution, temptation, and secular uses). In the majority of cases where Google Books enabled this, I have linked these entries to the passages in the books and periodicals where I found them, to enable readers to explore their “natural habitat” (I tried to find the same version where there were multiple editions, but didn’t always succeed); and I’ve identified each author by religious denomination where I was able to discover that information. I’ve also included a link to two Excel files I used: one tabulates my notes in order to locate patterns across these denominations (this includes some sources I didn’t transcribe in my notes), and the other (which I constructed by going through the Bible chapter by chapter using the service BibleGateway.com) identifies all 440 Biblical passages that refer to gold.
Readers should feel free to use this collection however they see fit: as a resource for their own research; as an introduction to my own idiosyncratic research methodology (and in my experience every historian’s research methodology errs on the side of idiosyncrasy); or as an entertaining anthology, with plenty of amazing book titles such as Hymns, Cries, and Groans, lately extracted from a Mourner’s Memorandums.
forth as gold
come forth purified
forth like gold
gold in the fire
gold from the fire
out of the furnace
furnace of affliction
out of the fire
tried in the fire
purified in the fire
purified by fire
as refined gold like pure gold
seven times purified
purified seven times
seven times in the fire
gold shines brightest
purer and brighter
passed through the fire
With a few exceptions, these sources were all published in the United Kingdom (or, rarely, one of its colonies) between 1750 and 1850–including sources that originally appeared in print prior to 1750 but were published at least once between 1750 and 1850. I have reproduced the notes I took from each source, which are organized by topic and, within each topic, chronologically by original year of publication; where available, religious denomination is noted at the end of each entry. In most cases you can click the title to get to the book or article via Google Books; the link should land you at the section quoted, and you can fan out from there to discover its context.
Timothy Alborn is Professor of History at Lehman College and the City University of New York Graduate Center. He is the author of Regulated Lives: Life Insurance and British Society, 1800-1914 (Toronto, 2009), and Conceiving Companies: Joint- Stock Politics in Victorian England (Routledge, 1998). He has published widely on the cultural history of business in Victorian Britain in such journals as Victorian Studies, Business History Review, Journal of Victorian Culture, Journal of Interdisciplinary History, and Journal of Modern History. His Journal of the History of Ideas article, “The Greatest Metaphor Ever Mixed,” draws from research that will appear in a book on the cultural and economic history of gold in Britain that is forthcoming from Oxford University Press.