Since the seventeenth century — to put it briefly — the discourses of natural rights and moral philosophy have provided some of the building blocks for an all-purpose definition of homo economicus. These discourses connect assumptions about the state of the world with presuppositions about human nature, and they have led to a long-lasting, radical change in the moral household and in the economy of human interrelations. This means, first, that modern homo economicus appears on the scene not merely as a rational subject but also as a passionate one, whereby these passions are regulated via a mechanism of interests. Second, he acts as a blind subject with limited knowledge. It is precisely through this blindness that he produces — unintentionally and unconsciously — harmonious social relations. For this reason, he follows a specific path in life. Homo economicus acquires wisdom through his ignorance and gets ahead in life thanks to his limited awareness and narrow horizons. Incidentally, a similar contradiction can be found in the plot structure of the German Bildungsroman: Wilhelm Meister, too, arrives at his rightful place in life precisely through his limited knowledge and the unintended consequences of his actions, as if steered there by an invisible, “higher hand” […] Third, homo economicus is an enemy of the state in a special sense. As far as he is concerned, the implementation of a good system — involving laws, institutions, administration, and so on — conflicts with the good implementation of systematicity itself. […] And fourth, this hostility to government interference does not detract, as might be expected, from homo economicus developing into an eminently governable character type.
Joseph Vogl, The Specter of Capitalism (Stanford: Stanford University Press, 2015), p. 27.