Bernard Mandeville, or Bernard de Mandeville (/ˈmændəˌvɪl/; 15 November 1670 – 21 January 1733), was an Anglo-Dutch philosopher, political economist, satirist, writer and physician. Born in Rotterdam, he lived most of his life in England and used English for most of his published works. He became famous for The Fable of the Bees.

Mandeville was born on 15 November 1670, in Rotterdam, the Netherlands, where his father was a prominent physician of Huguenot origin. On leaving the Erasmus school at Rotterdam he showed his ability by an Oratio scholastica de medicina (1685), and at Leiden University in 1689 he produced the thesis De brutorum operationibus, in which he advocated the Cartesian theory of automatism among animals. In 1691 he took his medical degree, pronouncing an inaugural disputation, De chylosi vitiata. He moved to England to learn the language, and succeeded so remarkably that many refused to believe he was a foreigner. His father had been banished from Rotterdam in 1693 for involvement in the Costerman tax riots on 5 October 1690; Bernard himself may well have been involved.

As a physician Mandeville was well respected and his literary works were successful as well. His conversational abilities won him the friendship of Lord Macclesfield (chief justice 1710–1718), who introduced him to Joseph Addison, described by Mandeville as "a parson in a tye-wig." He died of influenza on 21 January 1733 at Hackney, aged 62.

There is a surviving image of Mandeville but many details of his life still have to be researched. Although the name Mandeville attests a French Huguenot origin, his ancestors had lived in the Netherlands since at least the 16th century. However, in the Oxford University Press journal Notes and Queries, Arne Jansen states that Mandeville's family bible shows him to have been "a fifth-generation Dutchman: his great-great-grandfather Johannes or Jean de Mandeville had come from Artesia to Groningen in 1569 as a captain in the companies of Caspar de Robles".

In 1705, Mandeville published a poem under the title The Grumbling Hive, or Knaves Turn'd Honest (two hundred doggerel couplets). In The Grumbling Hive Mandeville describes a bee community thriving until the bees are suddenly made honest and virtuous. Without their desire for personal gain their economy collapses and the remaining bees go to live simple lives in a hollow tree, thus implying that without private vices there exists no public benefit.

In 1714, the poem was republished as an integral part of the Fable of the Bees: or, Private Vices, Public Benefits, consisting of a prose commentary, called Remarks, and an essay, An Enquiry into the Origin of Moral Virtue. The book was primarily written as a political satire on the state of England in 1705, when the Tories were accusing John Churchill, 1st Duke of Marlborough, and the ministry of advocating the War of the Spanish Succession for personal reasons.

In 1723, a later edition appeared, including An Essay on Charity and Charity Schools, and A Search into the Nature of Society. The former essay criticised the charity schools, designed to educate the poor and, in doing so, instil virtue in them. Mandeville disagreed with the idea that education adds virtue because he did not believe that evil desires existed only in the poor, but rather he saw the educated and wealthy as much more crafty. Mandeville also believed that educating the poor increased their desires for material things, defeating the purpose of the school and making it more difficult to provide for them. It was vigorously combatted by, among others, Bishop Berkeley and William Law, author of The Serious Call, and in 1729 was made the subject of a prosecution for its immoral tendency.^{[citation needed]}

Mandeville's main thesis is that the actions of men cannot be divided into lower and higher. The higher life of man is a mere fiction introduced by philosophers and rulers to simplify government and the relations of society. In fact, virtue (which he defined as "every performance by which man, contrary to the impulse of nature, should endeavour the benefit of others, or the conquest of his own passions, out of a rational ambition of being good") is actually detrimental to the state in its commercial and intellectual progress. This is because it is the vices (i.e., the self-regarding actions of men) which alone, by means of inventions and the circulation of capital in connection with luxurious living, stimulate society into action and progress.