QUESTION: “CURT: WHY ARE YOU REFUTING MISES, ROTHBARD and HOPPE IF YOU ADVOCATE

QUESTION: “CURT: WHY ARE YOU REFUTING MISES, ROTHBARD and HOPPE IF YOU ADVOCATE AUSTRIAN ECONOMICS?”

Because Austrian Economics if stated scientifically, rather than rationally, constrains economics to moral theories and policies, and correctly repositions economics as a moral discipline: the search for institutional improvements to voluntary exchange – in the same way that I have tried to reposition science as a moral discipline: the search to speak the truth; and philosophy as the construction of meaning from the truth that we discover with science – a discipline which expressly lacks meaning (and must).

(Note: You might want to re-read that paragraph a few times – it’s very important.)

This is a profound transformation of multi-disciplinary intellectual history into a single, unified theory of peer-cooperation in pursuit of prosperity. And it corrects the errors inserted into the Cosmopolitan (Jewish) branch of Austrian economics by Mises (pseudoscience), and Rothbard (ghetto immorality – the absence of truth-telling), and Hoppe (German Rationalism)

This transformation of western thought into truth-telling for the purpose of moral cooperation (voluntary exchanges among warriors of universally equal rank), explains why the west innovates and prospers at higher rates than the rest of the world, whenever it is not bound by babylonian-levantine mysticism, barbaric deception, or Asian systemic truth-avoidance: we work constantly to eliminate transaction costs and seize opportunities at lowest cost (early).

This approach to man’s intellectual struggle correctly positions truth-telling along with trust (transaction costs), property, voluntary exchange, and contract as the necessary institutions of prosperity creation: the high trust society.

Anglos attempted to combine science and morality – trusting man in the absence of moral authority. But anglos, were an island people without borders to defend, an homogenous in-bred people, and a heavily commercialized people. They had fewer fears. Defectors from moral norms are not a problem for an in-bred island people. There is no group to defect to.

Germans attempted to combine philosophy and morality – a less radical transformation of religious authoritarian morality. Germans were a landed people with borders under constant question, and who were intermixed with other groups on all sides, and were not as economically diverse as the anglos and as such not as bound to trade. So, “defectors” – those who no longer pay the high cost of the normative commons, were more of a concern.

Jewish cosmopolitan authors, an un-landed diasporic and separatist people, attempted to preserve internal rule-authoritarianism, separatism, and the parasitic value of separatist dual-ethics. They viewed host civilizations as hostile, generated separatist hostility internally by intention as a means of group cohesion, and often practiced dualist ethics that guaranteed their moral separatism.

So each of these groups were, as all groups must, attempting to react to the enlightenment using their group evolutionary strategies: island naval and commercial, landed martial and agrarian-commercial, and un-landed, diasporic commercial.

It is sometimes hard for us to imagine that our use of “Truth” reflects our group’s evolutionary strategy, and that many of our judgements are unconscious. But all groups use truth differently.

Truth is unknowable and therefore merely contractual in Jewish philosophy – it is a purely pragmatic vision. In German philosophy, truth is dangerous and must be inseparable from duty, which is why all german philosophy conflates truth and duty. In anglo philosophy, truth is divine and its consequences divine – knowing the mind of god. Our duty is truth regardless of consequences, because we believe all consequences are optimum. Neo-puritanism, in the anglo world, which is the dominant postmodern philosophy in government and academy, does not practice anglo truth, but has adopted german and jewish counter-enlightenment philosophy of the sociology of knowledge and truth: truth is what we desire it to be.

This is systematically destroying our rule of law, which has been, in the past, the source of our empiricism. The source of our science. Not the other way round. Without scientific law, we cannot have a scientific society.

Law is the most influential property of any society because it determines what one must do, not what one prefers. As such, an un-empirical laws, is an incalculable, un-decidable, and therefore subjective law.

The solution is to restore truth telling. To increase the scope of property to include the normative and informational commons. To use law to restore truth-telling.

All society will adapt rapidly to this change. No authority is necessary. No leadership is necessary. No belief is necessary. No agreement is necessary. No ideology is necessary.

It is just true, insufficient to know, or not true, and that is enough.

Curt Doolittle

The Propertarian Institute

L’viv Ukraine