Form: Definition

  • (NOTES TO SELF) RELEVANT DEFINITIONS (I don’t want to really work in this part o

    (NOTES TO SELF) RELEVANT DEFINITIONS

    (I don’t want to really work in this part of philosophy because it brushes up with metaphysics, and I stick to ethics and institutions. But since our movement’s fearless leader has advised me to try to use existing language more often, I’m collecting some common language definitions that constrain to the propertarian methodology.)

    1: PHILOSOPHY

    PHILOSOPHICAL REALISM is the view that our reality, or some aspect of it, is ontologically independent of our conceptual schemes, linguistic practices, beliefs, etc., such that truth consists in the mind’s correspondence to reality; and whatever we believe at any moment is only an approximation of reality and that every new observation brings us closer to understanding reality.

    SCIENTIFIC REALISM is the view that the world described by science and the scientific method is the real world, as it is, independent of what we might take it to be, and that we can make valid claims about unobservables, and those claims have the same ontological status as observables.

    INSTRUMENTALISM is the view that a scientific theory is a useful instrument in understanding the world. A concept or theory should be evaluated by how effectively it explains and predicts phenomena, as opposed to how accurately it describes objective reality, but that some experience, understanding, or knowledge cannot fully be captured by science.

    ANALYTICAL PHILOSOPHY: A philosophical methodology that attempts to adopt the methods and findings of the physical sciences, and as such is characterized by an emphasis on:

    a) CLARITY: constructing clear arguments, objectively stated, often with the help of formal logic and analysis of language, expressed if possible in ordinary language ;

    b) SCIENCE: a respect for the superiority of the methods and findings of natural sciences over that of the senses (See Scientific Realism);

    c) TRUTH: the principle that there are not any specifically philosophical truths;

    d) THOUGHT: and that the object of philosophy is the logical clarification, and reduction of error, in thought.

    and

    e) ACTIONS: Tangentially, that all arguments (a) are constructed as human actions in Operational Language (See Operational Language).

    In practice, Analytical Philosophy is a rejection of broad philosophical systems in favor of attention to detail, precise, testable statements, expressed in ordinary language. This atomic approach allows analytical philosophers to bring the discipline of philosophy closer to the discipline of the physical sciences because it has the advantage of being able to solve problems incrementally by the same evolutionary process as does science using the scientific method – rather than requiring that all statements fit within a predefined system of thought.

    OPERATIONAL DEFINITIONS: (Operationalism) Operational definitions are definitions of theoretical constructs that are stated in terms of concrete, observable procedures (Actions). Operational definitions solve the problem of what is not directly observable by connecting unobservable traits or experiences to things that can be observed. Operational definitions make the unobservable observable. ( the concepts or terms used in nonanalytic scientific statements must be definable in terms of identifiable and repeatable operations.)

    PRAXEOLOGY: is the application of Operationalism to human behavior: it suggests that all statements must be expressed as human actions, just as all scientific actions must use observable procedures, all scientific statements about man must expressed as individual human actions. Praxeology therefore, is a methodology for testing incentives by analyzing every action in a chain of actions to see if each is a rational action for the actor. In theory praxeolgical reasoning is a rational, non empirical test of any statement about human activity. But given the similarity of human beings, it can be used by human beings to test statements about other human beings, assuming one possesses enough information about the individual’s circumstance to sympathize with it. (I don’t argue that it’s a science. I argue that it is a logical test, and a valid logical test, because humans are more capable of empathic considerations of observables, than they are any other system of measurement.) This definition of praxeology contrasts with it’s authors as a science that purports to permit us to deduce human actions, rather than a method of testing a set of human actions as believable sequences of rational incentives. Praxeology has largely be subsumed by Incentives Theory. But Incentives theory as currently structured seems to rely on positivism rather than testing. And incentives theory seems to have largely been subsumed by Experimental Psychology, which has produced most of the valuable information about human cognitive biases and limits.

    2: SCIENCE

    SCIENTIFIC METHOD is a body of procedures for investigating phenomena, acquiring new knowledge, and correcting or integrating previous knowledge, consisting of:

    a) the identification of question or problem,

    b) systematic observation, measurement, and experiment,

    c) the formulation, testing, falsification, and modification of hypotheses.

    (There are multiple ways of expressing this.)

    THE FIVE COMPENSATIONS of Science: The scientific method can help us compensate for:

    i) Biological Limits to Observation: sense, perception, relation, and calculation.

    ii) Cognitive Biases which distort our senses, perceptions, relations, valuations and calculations: the operative consideration bing ‘valuation’ or ‘weights’.

    iii) Experiential Biases which distort the same, such as emotional loading, mysticism, traditions, myths, norms and assumptions.

    iv) Performative Errors which are due to the imperfection of our actions in any endeavor.

    v) Deceptive Loadings such as lies, propaganda, deceptions or manipulations.

    (The compensations are the part I care about.)

    THE FOUR CANONS OF SCIENCE In order to understand the scientific approach to experimental psychology as well as other areas of scientific research, it is useful to know the four fundamental principles that appear to be accepted by almost all scientists.

    i) DETERMINISM : One of the first canons of science is the assumption of determinism. This canon assumes that all events have meaningful, systematic causes. The principle of determinism has a close corollary, that is, that the idea that science is about theories. Scientists accept this canon largely on faith and also to the fact that theories wouldn’t be very useful in the absence of determinism, because in the absence of determinism, orderly, systematic causes wouldn’t exist.

    ii) EMPIRICISM: The canon of empiricism simply means to make observations. This is the best method of figuring out orderly principles. This is a favorite tool among scientist and psychologists because they assume that the best way to find out about the world is to make observations.

    iii) PARSIMONY: The third basic assumption of most scientific schools of thought is parsimony. The canon of parsimony says that we should be extremely frugal in developing or choosing between theories by steering away from unnecessary concepts. Almost all scientist agree that if we are faced with two competing theories, that both do a great job at handling a set of empirical observations, we should prefer the simpler, or more parsimonious of the two. The central idea behind parsimony is that as long as we intend to keep simplifying and organizing, we should continue until we have made things as simple as possible. One of the strongest arguments made for parsimony was by the medieval English philosopher William of Occam. For this reason, the principle of parsimony is often referred to as Occam’s razor.

    iv)TESTABILITY: The final and most important canon of science is the assumption that scientific theories should be testable using currently available research techniques. This canon is closely related to empiricism because the techniques that scientists typically use to test their theories are empirical techniques. In addition to being closely related to empiricism, the concept of testability is even more closely associated falsifiability. The idea of falsifiability is that scientists go an extra step by actively seeking out tests that could prove their theory wrong.


    Source date (UTC): 2013-07-15 11:57:00 UTC

  • FUZZY LANGUAGE: ‘RIGHTS’ (Contrary to Searle’s nonsense. More in line with Benth

    FUZZY LANGUAGE: ‘RIGHTS’

    (Contrary to Searle’s nonsense. More in line with Bentham’s nonsense. Minor improvement to Hoppe. )

    You DEMAND contractual RIGHTS in EXCHANGE for entering into a CONTRACT with others for some specific terms – and in the libertarian bias we demand absolute private property rights, and the right of first possession by transformation and homesteading.

    Other people agree to NONE, SOME or ALL of those demands, in exchange for their specific terms. Non-aggressing on some terms, and preserving the opportunity to aggress on others.

    One cannot ‘have rights’ without the presence of others to grant them in exchange.

    i ) One can suggest the world will be better for all if we grant each other certain rights.

    ii ) One can ‘demand rights’ in order for cooperation instead of conflict.

    iii ) One can ‘need and require necessary’ rights from others in order to survive.

    But without the consent of others, one cannot ‘have or possess’ them.

    The majority of the world cultures and subcultures evolved an allocation of each’s portfolio of property rights between the private and the commons on one axis, and between a) normative (habits, manners, ethics and morals), b) real (land, built capital, portable property, and c) artificial (intellectual property, limited monopoly privileges) on the other axis.

    Those DEMANDS do you very little good without the ability to enforce your demands. In the case of private property, the coalition of statists is powerful enough to deny you demands, and force you to adhere to THEIR definition of property rights.

    Might doesn’t make best.

    Might doesn’t make right.

    Might makes whatever property rights you have.

    So you must possess the might to institute the property rights you desire.


    Source date (UTC): 2013-07-08 08:32:00 UTC

  • Cultures Are Portfolios Of Property Rights

    [C]ultures are portfolios of property rights. The composition of, and distribution of those property rights, varies from culture to culture. In each culture, those rights are expressed as norms. Property rights themselves are a norm. Those property rights perpetuated by norms may be more or less beneficial than other portfolios of property rights. But any idiot who thinks that (a) formal institutions don’t matter – such as libertarians or (b) that formal institutions are sufficient – such as progressives, will have history prove him wrong to the chagrin of the people who understand (c) that norms are a form of property – conservatives. Norms are a commons that we all pay for. The tax we pay for them with is forgone opportunity to consume them, and absorbing the risk that no others will absorb them too. Aristocratic Egalitarian Culture (The West) prohibits not just fraud, theft and violence, but the more deceptive versions of fraud: profit from asymmetry of knowledge, and profit from involuntary transfer via externalities. Market competition itself, is an involuntary transfer via externality from people outside of the exchange (competitors). This is why humans naturally object to it, and must be trained to respect and practice competition. But this externality provides instruction and incentive to all in the market, such that we all seek greater variety and lower cost of production. It produces beneficial ends. But it is non-trivial to create the norm of respecting and practicing competition. That’s why so few cultures did it. [R]othbard was wrong. The market isn’t sufficient to maintain the norms against fraud theft and violence, and certainly not against externalities. The marginal impact of reputation in the market is lower than the marginal impact of fraud. That’s why only the west developed the high trust society – by out-breeding such that the entire nation to be an extended family – at least within it’s social classes. Without excessive out-breeding that destroyed the perception of extended family through common physical properties, and common normative behavior. In order to retain the sense of extended family, both physical properties and normative properties must be similiar enough that signaling is consisten within the group, and only class (selection quality) within the extended family differentiates between group members. Trust. The extension of familial trust to all possible exchange partners, by prohibitions on externality and asymmetry, when backed by warranty, is the composition that creates the high – trust society. Only AFTER these informal institutions are enforced by formal institutions, even if only the formal institution of the common law, will trust develop. And with trust, the velocity of trade that makes extraordinary marginal wealth possible for a group, because that group is more competitive than other groups.

  • OF OUR GENETIC DIFFERENCES (How Closely Or Distantly We’re Related)

    http://www.humanbiologicaldiversity.com/Photos/global-genetic-distances-map.jpgMAP OF OUR GENETIC DIFFERENCES

    (How Closely Or Distantly We’re Related)


    Source date (UTC): 2013-04-28 05:59:00 UTC

  • What Is The Libertarian Position On The Phoebus Cartel?

    The libertarian position is often misinterpreted.  We do not suggest that cartels will not form. Rather, that cartels are not sustainable.   Our position is that they aren’t sustainable, nor are monopolies, without government support.  If they are sustainable, then they’re probably market-efficient, and therefore not a cartel in practice -although its pretty difficult to imagine such a thing.

    The counter argument is that government interference can end cartels more quickly than the market.  Although this is both questionable and comes at a very high price: Phone service was a lot better Before the breakup of ATT, and the attack on MIcrosoft was an attack on the desire of a company to give us for free what others wanted money for.

    (One concern: I am not confident that the land problem has been solved however – or that it matters. But I think it is arguable that the problem of land cannot be solved without war  on one end of the spectrum and restricted reproduction on the other.)

    As others have noted, the Phoebus cartel did disappear quickly. So I assume that you were simply confused by the difference between whether cartels are possible or whether they’re sustainable.

    https://www.quora.com/What-is-the-libertarian-position-on-the-Phoebus-cartel

  • Why Do Some “private Property” Signs Have The Word “posted” In Huge Letters?

    Because, according to our laws, if you don’t want someone to traverse your land or hunt on it you have to say so.  Posted means that they’ve informed you that you can’t go there. Laws vary but it means no trespassing and that you cannot claim ignorance as a defense, because you have been informed.

    https://www.quora.com/Why-do-some-private-property-signs-have-the-word-POSTED-in-huge-letters

  • What Is A Non-functioning Market?

    I am not sure that such a thing can exist. For a market to exist it must function. If it doesn’t function it’s not a market but the lack of one. So it’s not logical.  As Bertil Hatt asks, you can mean a market that exhibits certain categories of failure, or a market that is inefficient. But not a non-functioning market.  Can you clarify wat you’re asking?  GIve us some context?

    https://www.quora.com/What-is-a-non-functioning-market

  • What Is A Non-functioning Market?

    I am not sure that such a thing can exist. For a market to exist it must function. If it doesn’t function it’s not a market but the lack of one. So it’s not logical.  As Bertil Hatt asks, you can mean a market that exhibits certain categories of failure, or a market that is inefficient. But not a non-functioning market.  Can you clarify wat you’re asking?  GIve us some context?

    https://www.quora.com/What-is-a-non-functioning-market

  • INSTITUTIONAL CONSTRUCTS: BELIEFS, NORMS, and FORMAL INSTITUTIONS 1) A BELIEF is

    INSTITUTIONAL CONSTRUCTS: BELIEFS, NORMS, and FORMAL INSTITUTIONS

    1) A BELIEF is adhered to as a demonstration of PREFERENCE – even if that preference is only the discount value of habits.

    2) AN INFORMAL INSTITUTION: A NORM is adhered to out of PRACTICAL utility – they are observed to obtain benefit, and avoidable at a cost.

    3) A FORMAL INSTITUTION is adhered to out of practical NECESSITY – they are unavoidable if you want to pursue your objectives.

    The differences are not arbitrary. All three systems are institutions. Those institutions differ because of the choice we possess in bearing the costs, and gaining the rewards of adhering to them.

    Cheers


    Source date (UTC): 2013-04-08 02:21:00 UTC

  • What Are Rights? The “Final Word” on Rights

    1) RIGHTS: A “right” is a claim against other members of a contract, wherein each party grants the other party something (a right) in exchange for somthing else (an obligation). Each person then has ‘rights’ as agreed upon in the contract, as well as obligations. This is the meaning of the term ‘right’. A right is something that you obtain from others in exchange for granting them something. There is no other logical meaning of the term, unless you invent a god or demon, or some equivalent that you are supposedly in contract with. (Although the term ‘right’ is abused by way of analogy and metaphor, which I will explain below.) 2) CONTRACTS: A contract can be discreetly created, such as a handshake, a promise, or an agreement. Or a contract can be written as a note, a written contract, or a constitution. A contract can be created by habituation as a “norm”, such as manners, ethics and morals. While very few people understand this, ethical and moral statements are those that compensate for asymmetry of information between members of a contract for norms. This contract for norms is we call a society. Manners are promises that you will respect ethical and moral norms. Ethics are rules that we follow to make sure that there are no involuntary transfers of prooperty due to asymmetry of information in an exchange. Morals are general rules that we will follow to make sure there are no involuntary transfers from others who are outside (external to) any action or exchange. (Having a chid that you cannot pay for, and expecting others to support it, is an involuntary transfer from others. That is why it’s generally been considered immoral.) One can voluntarily enter discreet contracts. But normative contracts are a necessity because people cannot peacefully and productively cooperate without them. One can generally move between groups with different normative contracts (societies, and communities) but it is all but impossible to avoid them entirely, and it is entirely impossible to exist in a community without adhering to that contract – usually people are excluded from opportunity, punished, imprisoned, ostracized, or deported, for violations of the normative contract. 3) NATURAL RIGHTS: Some contract rights are both necessary for humans to engage in contracts, and possible to grant in contracts. Such as surrendering our opportunity for violence theft and fraud, from those with whom we are in contract. If we surrender our opportunity to use violence theft and fraud, we define this set of forgone opportunities “property rights’. Because these rights are necessary for peaceful cooperation, and necessary for contracts to function, we call these necessary rights ‘Natural Rights’ – in an effort to limit the ability of governments to violate the contract rights that are necessary for human cooperation when they make laws. If we define our minds and bodies as our property. And we define those objects, that we freely obtained through exchange as our property, then there is only one natural right and that is property. It is the only right necessary, and the only right universally possible to grant to one another – because we must refrain from something, rather than do something. In this sense, there is only one possible human right, and all other rights derive from it. 3) HUMAN RIGHTS: Some contract rights are not necessary but beneficial. These rights generally can be categorized as forms of ‘insurance’. They cannot be direclty exchanged without an intermediary institution acting as the insurer. People cannot equally contribute to their costs. We call these rights ‘Human Rights’. 4) PRIVILEGES: Sometimes we attempt to seek privileges not rights – a privilege is something that unlike insurance, is something we are likely to obtain, and which comes at a cost to others, without our providing something else in exchange. These are not rights, but privileges at the expense of others. 5) RENTS (Corruption) In contemporary politics, unscrupulous people attempt to label privileges as rights, so that they can obtain something from others at no cost to themselves This is not seeking rights but seeking privileges. It is a form of corruption, which is just an indirect form of theft. In economics, seeking privileges from government is a form of corruption called ‘rent-seeking’. (Which admittedly, is an old and confusing name. In previous centuries, people would seek to obtain an interest in land so that they could collect rents on it.) Today, people seek an interest in tax revenue so that they can collect income from it. This is Rent-Seeking. The government, in practice, if not in theory, owns all land, and we rent it from the government by taxes. If you cannot pay your taxes, you cannot keep your land. Taxes today, are no different from taxes under feudalism. We have just replaced private landowners with a political bureaucracy. In both cases we are renting our land, and in many cases the homes we build, from the government. Taxes are our rents. And people who seek to own part of taxes are rent-seekers. 6) DIVIDENDS (REDISTRIBUTION) if you obey norms (manners, ethics and morals) and obey natural rights (property), you do so at a cost to you. If you think of society as a business (it is, because it must be), and the business is to grow the local market (it is, at least to maintain it), because everyone in the local market will profit from it. (they do). Then these businesses (societies) grow through phases, just as businesses do (or really, business go through phases like society does, just a lot faster because they’re smaller), and in certain early phases(startups) they require a lot of investments from their shareholders (citizens), and in other phases they produce tremendous surpluses (mature, commoditized businesses), then we can see that most of the problem we deal with in politics, is who makes what contributions, and who collects what dividends, and how those dividends are used. PROBLEMS WITH DETERMINING DIVIDENDS (REDISTRIBUTION) It is very hard to argue against dividends (redistribution) if people respect (adhere to) manners, ethics, morals, and natural rights (property rights), as well as whatever arbitrary laws are created that affect all people equally. The general argument, which is true, is that by adhering to maners, ethics, morals, natural rights and arbitrary laws, you earn the right to participate in the market for goods and services. And that dividends are a due only to those people who provide goods and services in the market. The problem with dividends (redistribution) is not the logical requirement for dividends (redistribution), but the problem with how to determine what a dividend is, how to collect them, who has earned them, and how to allocate them, and how to distribute them. But I will have to leave that discussion for another time.