By Asangba Tzudir
There is no denying the fact that, we are living in an age governed by market values, profits, and relentless consumption. It may seem quite strange to bring in 18th Century German Philosopher Immanuel Kant to draw insights on money. Kant offers a concept called “disinterested pleasure,” which he developed in his book "Critique of Judgment" (1790). It offers a powerful spectrum to examine a society obsessed with wealth. “Disinterested pleasure” teaches us to appreciate beauty without possession or self-gain, and perhaps it can also reshape how we approach money, not as an idol to derive selfish pleasure, but as a means toward building a more humane society.
While ‘interested pleasure’ is tied to desire where we enjoy something because it satisfies our appetite, it enhances our status, or enriches us materially. In contrast, “disinterested pleasure” is about the joys we take in something without wanting to own or exploit it. For instance, when we admire a sunset, we do not seek to possess it but we derive pleasure that is free, more so contemplative, and also universal.
In contemporary times, the case of money is such that money finds almost entirely tied to interested pleasure. It provides security, power, prestige, and indulgence. It also fuels unhealthy competition and comparison. As such, the accumulation of wealth often becomes the end, an end in itself, very much disconnected from ethical considerations. The kind of pleasure that is derived from money is rarely disinterested but finds rooted in acquisition and monetary advantages. This understanding creates anxiety, inequality, and social fragmentation, the haves and the have-nots. In such a system, the risk is that human’s worth is measured by the earnings and the net worth.
So, what would it mean to approach money from a Kantian perspective of disinterestedness? Here, Kant does not argue that we should abandon material wealth because our practical needs are real.
However, his philosophy insists that the worth of a human being and dignity must never be reduced to a means for other ends. Applying this insight, money should be treated as an instrument, but not a source of ultimate value. The moment money becomes the primary object of desire it distorts our ‘vision’ as a moral being.
Kantian approach encourages us to cultivate a sense of inner distancing from money. We would still earn, save and spend but without allowing money to become the basis of our identity. This will have an enabling effect in helping one shift from accumulation of money to one of purpose. This will also help one move from one’s pool of gain towards a contribution to a shared well-being. In this sense, disinterestedness does not mean indifference but a freedom from selfish attachment.
Reshaping public life requires such an attitude. Suddenly we are talking about economic systems guided not merely by profit maximization but by respect for persons. Wages irrespective of the amount would reflect real dignity. Philanthropic acts would not be a means to a selfish end but a genuine expression of morality bound by duty for its sake. Consumption too would not be defined by money but moderated by responsibility toward the environment and the future generations to come.
While critics will argue that markets thrive on self-interest, but unrestrained self-interest corrodes trust which lies at the heart of sustainable economies. And so, a society that tempers its pursuit of money with moral restraint is not a sign of weakness but one that demonstrates stability and being human. Disinterestedness, in this sense, therefore becomes a practical virtue.
Kant’s aesthetic philosophy reminds us that the highest pleasure does not come from possessions but comes from the recognition of its necessity without surrendering to the seductive and intoxicating power of money. When wealth is pursued and worshipped with pride, human dignity will be undermined. Towards building a more humane society, the real challenge is not about rejecting money but to free ourselves from being ruled by it. Maybe our society is in need of a Kantian spirit of disinterestedness for disciplining our morality.
(Dr. Asangba Tzudir contributes a weekly guest editorial for The Morung Express. Comments can be emailed to asangtz@gmail.com).
