Influence
While the author probably had no intention of subverting morality, his views of human nature were seen by his critics as cynical and degrading. Another of his works, A Search into the Nature of Society (1723), appended to the later versions of the Fable, also startled the public mind, which his last works, Free Thoughts on Religion (1720) and An Enquiry into the Origin of Honour and the Usefulness of Christianity (1732) did little to reassure. The work in which he approximates most nearly to modern views is his account of the origin of society. His a priori theories should be compared with Henry Maine's historical inquiries (Ancient Law). He endeavours to show that all social laws are the crystallized results of selfish aggrandizement and protective alliances among the weak. Denying any form of moral sense or conscience, he regards all the social virtues as evolved from the instinct for self-preservation, the give-and-take arrangements between the partners in a defensive and offensive alliance, and the feelings of pride and vanity artificially fed by politicians, as an antidote to dissension and chaos.
Mandeville's ironic paradoxes are interesting mainly as a criticism of the "amiable" idealism of Shaftesbury, and in comparison with the serious egoistic systems of Hobbes and Helvétius. It is mere prejudice to deny that Mandeville had considerable philosophic insight; at the same time he was mainly negative or critical, and, as he himself said, he was writing for "the entertainment of people of knowledge and education." He can be said to have removed obstacles for the coming utilitarianism.
Mandeville's ideas about society and politics were praised by Friedrich Hayek, a proponent of Austrian economics, in his book Law, Legislation and Liberty.
Read more about this topic: Bernard Mandeville
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