The notion that human interaction could spontaneously and autonomously achieve a stable, orderly, self-sustaining form of equilibrium in the absence of government intervention—what François Quesnay and the first school of économistes dubbed un ordre naturel in the late 1750s—has facilitated a conception of the market as a self-regulating system that could only prosper by purging itself of the prejudicial meddling of governments and politics. In the face of this new conception of an orderly market, governance would be relegated outside that autonomous space, charged with the responsibility of policing and punishing those who deviate—those who do not see the natural laws or, in more technical jargon, who bypass the market.

At what price have so many of us come to believe that the economy is the realm of natural order and that the legitimate and competent sphere of policing—of administration and government—lies elsewhere? What flows from that sharp dichotomy between orderliness in the market and ordering in the penal sphere? At what price do we embrace these categories? And here, the answer is equally clear: at the price, first, of naturalizing the market and thereby effectively shielding from normative assessment the regulatory mechanisms in our contemporary markets and the wealth distributions that occur daily; and at the price, second, of easing, facilitating, and enabling the massive expansion of our penal sphere, or, to be more provocative, of making possible mass incarceration today.

How do you cause people to believe in an imagined order such as Christianity, democracy or capitalism? First, you never admit that the order is imagined. You always insist that the order sustaining society is an objective reality created by the great gods or by the laws of nature. People are unequal, not because Hammurabi said so, but because Enlil and Marduk decreed it. People are equal, not because Thomas Jefferson said so, but because God created them that way. Free markets are the best economic system, not because Adam Smith said so, but because these are the immutable laws of nature.

Natural order was not invented by the human mind or set up by certain perceptive powers... The existence of order presupposes the existence of organizing intelligence. Such intelligence can be none other than God's.

In economics, disbelief in secrets leads to faith in efficient markets. But the existence of financial bubbles shows that markets can have extraordinary inefficiencies. (And the more people believe in efficiency, the bigger the bubbles get.)

Many writers within the NIE have argued for the efficiency of market and spontaneous processes very broadly, utilizing only weak arguments by analogy. A closer analysis of invisible- hand, common law, and even competitive market processes reveals that there are no guarantees that the inefficient will be eliminated in favour of the efficient or socially beneficial. This may occur, but whether or not it does will depend on the specifics of the case.

overzealous worship of the 'magic of the market' becomes a religious belief system

The simplest way of expressing the major thesis of the theory of spontaneous order is to say that it is concerned with those regularities in society, or orders of events, which are neither (1) the product of deliberate human contrivance (such as a statutory code of law or a dirigiste economic plan) nor (2) akin to purely natural phenomena (such as the weather, which exists quite independently of human intervention). While the words conventional and natural refer, respectively, to these two regularities, the ‘third realm,’ that of social regularities, consists of those institutions and practices which are the result of human action but not the result of some specific human intention.

Original: L’ordre naturel n’est pas une invention de l’esprit humain et une mise en place de certaines propriétés d’observation... Qui dit ordre dit intelligence organisatrice. Cette intelligence ne peut être que celle de Dieu.

A state that does not plan does not, by default turn this function over to the market. Even if the market is perfectly efficient, it still suffers from two ineradicable defects. The first relates to the distribution of income and power: the market conveys signals only in relation to the purchasing power of the individuals transmitting them. The poor do not matter to the market. The second relates to representation: people not yet born do not turn up at the stores. They send no market signals at all

How do you cause people to believe in an imagined order such as Christianity, democracy or capitalism? First, you never admit that the order is imagined.

Order is found in things working beneficially together. It is not the forced condition of neatness, tidiness, and straightness all of which are, in design or energy terms, disordered. True order may lie in apparent confusion; it is the acid test of entropic order to test the system for yield. If it consumes energy beyond product, it is in disoder. If it produces energy to or beyond consumption, it is ordered.

I shall not, I trust, be accused of superstition; but I must remark that, even in this world, the natural order of events will sometimes afford the strong appearances of moral retribution.

To believe in an invisible order, a divine or implicate order, as quantum physics calls it, or the order beneath the disorder that chaos theory describes, is a healthier, more interesting choice than seeing no meaning in life whatsoever.