[I] want to talk about the experience of the mind, under economics, science and operationalism, versus under language, logic and math under platonism. But I don’t know the words to use. There is a very great similarity between language, logic, math, mysticism and religion, that is not extant in economics, science, and operationalism. Now, I sort of ‘get’ it. But I can’t quite figure out how to talk about it. One of the problems is that under internally consistent mythos (declarative inventions) we call axiomatic systems, and objective reality (externally correspondent descriptions (descriptive statements) we call theoretical systems, is that there is some strange appearance of the infinite in axiomatic (mythical) systems that does not exist in theoretical (descriptive) systems. And I can’t quite put my finger on it. But I think Operationalism cures it. Maybe that is one of the metaphysical consequences of studying science and economics? Does it cure our native imaginary mysticism? Usually by writing something like this I can touch what is on the tip of my tongue. And I’m failing. But I know it’s something like this: when we describe an axiomatic system, it is unbounded by reality’s limits. I even know why it is so – the limit of the number of concepts we can run at one time. I know that we are often ‘awed’ by what should not awe us but be obvious: that whenever we stipulate models or axioms we construct all possible consequences in that utterance, even though we cannot ‘imagine’ all such possible consequences. Our imagination takes license to create ‘the imaginary reality’ out of what was merely a computationally larger set of consequences than our feeble minds can process. What bit of cognitive bias and psychology makes us attracted to the imaginary? Is it another garden of eden? An intellectual space where we are unbounded by reality for just a moment? I think so. I think it evokes the feeling of the undiscovered valley full of new resources and prey. It’s a cognitive bias. An evolutionary instinct. And another instinct or cognitive bias that is no longer useful in our current state. Does science train us out of it? I think so. We still have people, and I think we try to create people, who obtain their awe from scientific, or in the case of TED viewers, pseudoscientific, rather than imaginary exploration? But without operationalism the ‘conversion’ of scientific man is incomplete. Maybe that is what the 20th century represented? The last throws of mysticism? Our attempt to hold onto the imaginary garden of eden where we are unburdened by reality? Is that fascination in the 20th century a reaction to the vast increases in scale that affected all of our lives? Is it a distraction from alienation, disempowerment, the loss of our traditions, and the desperate need to feel we could regain previous sense of control and certainty. Is our job to complete the transformation? To abandon our last mysteries? So that we can RESTORE OUR CIVIL SOCIETY and once again eliminate our alienation? The central problem of modernity?
Source: Original Site Post
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"Consensus, Intent, Taboo and Sacred" VS "Incentives and Institutions" : Another Inequality.
CONSENSUS, INTENT, TABOO AND SACRED VS INCENTIVES AND INSTITUTIONS : ANOTHER INEQUALITY (very good piece) [W]e humans are usually much happier once we figure out that “consensus and intent” are possible only for small groups, and beyond that scale we must construct protocols (processes) and incentives (information) via institutions (formal institutions) such that it is unnecessary for individuals to constantly exist in conflict between incentives for self interest and the goals of the organization and the polity. There are certain “taboos and sacredness” that it is possible to instill pedagogically. But the more rational and educated the human the less taboos can be used to restrain him from making exceptions that he can justify by his reason. The lower the intelligence of individuals, the more they rely upon intuition, upon the information that they obtain from others, and upon intuitions of ‘sacred and taboo’. So the more educated the populace, the more complex the division of knowledge and labor, the more necessary are incentives and institutions and the lower value there is to “consensus, intent, sacredness and taboo”. We require formal institutions. The pricing system is our most important formal information system. It tells us everything we need to know about our condition related to that of others, and tells us what we we should be doing to serve others whether we want to do it, or can do it, or not. It is our most important information system. Morality and ethics captured in the law prohibits a spectrum of “free riding” (the violation of the contract for logical participation in cooperation) from the criminal, to the ethical, to the conspiratorial, to the moral. We are left to our own devices to prevent conquest. Army, Religion and Credit are our most common defenses. The failure of the sentimental, lesser mind, is not to grasp this basic spectrum whereby humans are materially unequal in their abilities an there frames of reference, and therefore in their means of action. The lower you are on the scale, the more consensus, intent, taboo, and sacred, and the more you depend upon others for knowledge necessary for action. The higher you are on the scale the more you depend on reason, incentives, justification, institutions and abstract information to make your decisions independently of those who rely upon their peers. This pattern means that the exceptional people are always trying to outwit the less, and therefore, invent new economic means which those below them adopt and later benefit from. We tend to think only in terms of technology and consumption, and not behavior as technology. But rational innovations can easily be adopted by repetition and habituation and from that we develop the sacred and the taboo. As such the rational and scientific solution to the problem of creating commons is, as the british did, privatization of administration of the commons so that institutions and rules and incentives can suffice where consensus, intent, taboo and sacred cannot. The enlightenment error is everywhere. We are not equal. We are not similar, and that is why we form a division of knowledge and labor. We cannot ask each other to operate by the same consensus, intent, taboo and sacredness. Because we unequally make use of peers versus non-peer, abstract, information. The conservatives say this in moral language that is so arational it is impossible to disassemble. But they have made sacred this set of ideas. And that is how they function.
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“Consensus, Intent, Taboo and Sacred” VS “Incentives and Institutions” : Another Inequality.
CONSENSUS, INTENT, TABOO AND SACRED VS INCENTIVES AND INSTITUTIONS : ANOTHER INEQUALITY (very good piece) [W]e humans are usually much happier once we figure out that “consensus and intent” are possible only for small groups, and beyond that scale we must construct protocols (processes) and incentives (information) via institutions (formal institutions) such that it is unnecessary for individuals to constantly exist in conflict between incentives for self interest and the goals of the organization and the polity. There are certain “taboos and sacredness” that it is possible to instill pedagogically. But the more rational and educated the human the less taboos can be used to restrain him from making exceptions that he can justify by his reason. The lower the intelligence of individuals, the more they rely upon intuition, upon the information that they obtain from others, and upon intuitions of ‘sacred and taboo’. So the more educated the populace, the more complex the division of knowledge and labor, the more necessary are incentives and institutions and the lower value there is to “consensus, intent, sacredness and taboo”. We require formal institutions. The pricing system is our most important formal information system. It tells us everything we need to know about our condition related to that of others, and tells us what we we should be doing to serve others whether we want to do it, or can do it, or not. It is our most important information system. Morality and ethics captured in the law prohibits a spectrum of “free riding” (the violation of the contract for logical participation in cooperation) from the criminal, to the ethical, to the conspiratorial, to the moral. We are left to our own devices to prevent conquest. Army, Religion and Credit are our most common defenses. The failure of the sentimental, lesser mind, is not to grasp this basic spectrum whereby humans are materially unequal in their abilities an there frames of reference, and therefore in their means of action. The lower you are on the scale, the more consensus, intent, taboo, and sacred, and the more you depend upon others for knowledge necessary for action. The higher you are on the scale the more you depend on reason, incentives, justification, institutions and abstract information to make your decisions independently of those who rely upon their peers. This pattern means that the exceptional people are always trying to outwit the less, and therefore, invent new economic means which those below them adopt and later benefit from. We tend to think only in terms of technology and consumption, and not behavior as technology. But rational innovations can easily be adopted by repetition and habituation and from that we develop the sacred and the taboo. As such the rational and scientific solution to the problem of creating commons is, as the british did, privatization of administration of the commons so that institutions and rules and incentives can suffice where consensus, intent, taboo and sacred cannot. The enlightenment error is everywhere. We are not equal. We are not similar, and that is why we form a division of knowledge and labor. We cannot ask each other to operate by the same consensus, intent, taboo and sacredness. Because we unequally make use of peers versus non-peer, abstract, information. The conservatives say this in moral language that is so arational it is impossible to disassemble. But they have made sacred this set of ideas. And that is how they function.
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"Consensus, Intent, Taboo and Sacred" VS "Incentives and Institutions" : Another Inequality.
CONSENSUS, INTENT, TABOO AND SACRED VS INCENTIVES AND INSTITUTIONS : ANOTHER INEQUALITY (very good piece) [W]e humans are usually much happier once we figure out that “consensus and intent” are possible only for small groups, and beyond that scale we must construct protocols (processes) and incentives (information) via institutions (formal institutions) such that it is unnecessary for individuals to constantly exist in conflict between incentives for self interest and the goals of the organization and the polity. There are certain “taboos and sacredness” that it is possible to instill pedagogically. But the more rational and educated the human the less taboos can be used to restrain him from making exceptions that he can justify by his reason. The lower the intelligence of individuals, the more they rely upon intuition, upon the information that they obtain from others, and upon intuitions of ‘sacred and taboo’. So the more educated the populace, the more complex the division of knowledge and labor, the more necessary are incentives and institutions and the lower value there is to “consensus, intent, sacredness and taboo”. We require formal institutions. The pricing system is our most important formal information system. It tells us everything we need to know about our condition related to that of others, and tells us what we we should be doing to serve others whether we want to do it, or can do it, or not. It is our most important information system. Morality and ethics captured in the law prohibits a spectrum of “free riding” (the violation of the contract for logical participation in cooperation) from the criminal, to the ethical, to the conspiratorial, to the moral. We are left to our own devices to prevent conquest. Army, Religion and Credit are our most common defenses. The failure of the sentimental, lesser mind, is not to grasp this basic spectrum whereby humans are materially unequal in their abilities an there frames of reference, and therefore in their means of action. The lower you are on the scale, the more consensus, intent, taboo, and sacred, and the more you depend upon others for knowledge necessary for action. The higher you are on the scale the more you depend on reason, incentives, justification, institutions and abstract information to make your decisions independently of those who rely upon their peers. This pattern means that the exceptional people are always trying to outwit the less, and therefore, invent new economic means which those below them adopt and later benefit from. We tend to think only in terms of technology and consumption, and not behavior as technology. But rational innovations can easily be adopted by repetition and habituation and from that we develop the sacred and the taboo. As such the rational and scientific solution to the problem of creating commons is, as the british did, privatization of administration of the commons so that institutions and rules and incentives can suffice where consensus, intent, taboo and sacred cannot. The enlightenment error is everywhere. We are not equal. We are not similar, and that is why we form a division of knowledge and labor. We cannot ask each other to operate by the same consensus, intent, taboo and sacredness. Because we unequally make use of peers versus non-peer, abstract, information. The conservatives say this in moral language that is so arational it is impossible to disassemble. But they have made sacred this set of ideas. And that is how they function.
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“Consensus, Intent, Taboo and Sacred” VS “Incentives and Institutions” : Another Inequality.
CONSENSUS, INTENT, TABOO AND SACRED VS INCENTIVES AND INSTITUTIONS : ANOTHER INEQUALITY (very good piece) [W]e humans are usually much happier once we figure out that “consensus and intent” are possible only for small groups, and beyond that scale we must construct protocols (processes) and incentives (information) via institutions (formal institutions) such that it is unnecessary for individuals to constantly exist in conflict between incentives for self interest and the goals of the organization and the polity. There are certain “taboos and sacredness” that it is possible to instill pedagogically. But the more rational and educated the human the less taboos can be used to restrain him from making exceptions that he can justify by his reason. The lower the intelligence of individuals, the more they rely upon intuition, upon the information that they obtain from others, and upon intuitions of ‘sacred and taboo’. So the more educated the populace, the more complex the division of knowledge and labor, the more necessary are incentives and institutions and the lower value there is to “consensus, intent, sacredness and taboo”. We require formal institutions. The pricing system is our most important formal information system. It tells us everything we need to know about our condition related to that of others, and tells us what we we should be doing to serve others whether we want to do it, or can do it, or not. It is our most important information system. Morality and ethics captured in the law prohibits a spectrum of “free riding” (the violation of the contract for logical participation in cooperation) from the criminal, to the ethical, to the conspiratorial, to the moral. We are left to our own devices to prevent conquest. Army, Religion and Credit are our most common defenses. The failure of the sentimental, lesser mind, is not to grasp this basic spectrum whereby humans are materially unequal in their abilities an there frames of reference, and therefore in their means of action. The lower you are on the scale, the more consensus, intent, taboo, and sacred, and the more you depend upon others for knowledge necessary for action. The higher you are on the scale the more you depend on reason, incentives, justification, institutions and abstract information to make your decisions independently of those who rely upon their peers. This pattern means that the exceptional people are always trying to outwit the less, and therefore, invent new economic means which those below them adopt and later benefit from. We tend to think only in terms of technology and consumption, and not behavior as technology. But rational innovations can easily be adopted by repetition and habituation and from that we develop the sacred and the taboo. As such the rational and scientific solution to the problem of creating commons is, as the british did, privatization of administration of the commons so that institutions and rules and incentives can suffice where consensus, intent, taboo and sacred cannot. The enlightenment error is everywhere. We are not equal. We are not similar, and that is why we form a division of knowledge and labor. We cannot ask each other to operate by the same consensus, intent, taboo and sacredness. Because we unequally make use of peers versus non-peer, abstract, information. The conservatives say this in moral language that is so arational it is impossible to disassemble. But they have made sacred this set of ideas. And that is how they function.
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The Importance of Truth – The Consequence of Colonialism
[I]t turns out that honesty (truth) is the most important political institution, because it permits people to trust, which in turn permits risk taking, which in turn permits capital accumulation, which in turn produces economic velocity, which in turn produces prosperity. You might not think it matters so much, but of all the institutions humans have invented, creating an incentive to tell the truth is perhaps the hardest one. And while we in the west, particularly the anglo-germanic west, take it for granted that telling the truth is ‘good’ in some sort of civic or spiritual way, the fact of the matter is that the rest of the world, outside of christendom, not only does not think that way but does not feel that way either. Truth is a ‘universalist’ good. Only westerners are more universalist than familial or tribalist. We are the only people to have done it. We stomp around the world with our suicidal universalism promoted as a spiritual good, rather than contract and rule of law that hold us accountable for trades. It is quite possible to construct enforceable contracts as long as the language facilitates it,and by using an alternative language if not, and from the habit of rule of law, property rights, and enforceable contracts, an upper commercial class will form from the wealth generated by using them. Others, seeking entry into the commercial class and its resulting wealth, will adopt the behavior, and this becomes an upper class norm that people must demonstrate in order to participate in economic prosperity, and failure to participate in that norm will leave one in poverty. Our civilization evolved truth telling first, because of our tactics in war. But most civilizations must have a reason to evolve property, truth telling, and therefore trust. But just because a civilization evolves a normative technology, does not mean that the institutions that perpetuate that technology cannot be spread. They can. Anything that enforces a norm, can be used to instill a norm. The technology to export around the world was (a) title registry – ie property rights. (b) contract law (c) trial by randomly selected jury (d) juridical (law) universities, with extraordinary performance requirements rather than recitation. One can use recitation of facts with those who already understand the norms, but one cannot instill facts dependent upon norms that do not exist. For these reasons, democracy was damaging to societies. One can administer a territory in whatever way necessary for the production and service of the commons. And a leader can certainly seek rents this way, and not be threatened by commercial activity. But the means by which one conducts commerce via property law has nothing to do with that, and as such, there is no need for property rights and law to be part of the government – instead property law constructs the institutional means of cooperating within society itself, independent of government. Government need do nothing about it, except not to interfere. Judges resolve disputes based upon property rights. Advocacy is for the church. Administration of the commons for the government. Mixing the three functions Commerce, Culture and Commons is a recent mistake even in our western cultures – the church, law and state must be independent creatures to keep each other from excessive rents. We really screwed up the world. We gave them science, accounting, medicine and law, and the moral charter to service the population. But we also gave them democracy, which is dangerous luxury good. And we did not give them the means of producing the common law, which is the first NECESSARY good.
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The Importance of Truth – The Consequence of Colonialism
[I]t turns out that honesty (truth) is the most important political institution, because it permits people to trust, which in turn permits risk taking, which in turn permits capital accumulation, which in turn produces economic velocity, which in turn produces prosperity. You might not think it matters so much, but of all the institutions humans have invented, creating an incentive to tell the truth is perhaps the hardest one. And while we in the west, particularly the anglo-germanic west, take it for granted that telling the truth is ‘good’ in some sort of civic or spiritual way, the fact of the matter is that the rest of the world, outside of christendom, not only does not think that way but does not feel that way either. Truth is a ‘universalist’ good. Only westerners are more universalist than familial or tribalist. We are the only people to have done it. We stomp around the world with our suicidal universalism promoted as a spiritual good, rather than contract and rule of law that hold us accountable for trades. It is quite possible to construct enforceable contracts as long as the language facilitates it,and by using an alternative language if not, and from the habit of rule of law, property rights, and enforceable contracts, an upper commercial class will form from the wealth generated by using them. Others, seeking entry into the commercial class and its resulting wealth, will adopt the behavior, and this becomes an upper class norm that people must demonstrate in order to participate in economic prosperity, and failure to participate in that norm will leave one in poverty. Our civilization evolved truth telling first, because of our tactics in war. But most civilizations must have a reason to evolve property, truth telling, and therefore trust. But just because a civilization evolves a normative technology, does not mean that the institutions that perpetuate that technology cannot be spread. They can. Anything that enforces a norm, can be used to instill a norm. The technology to export around the world was (a) title registry – ie property rights. (b) contract law (c) trial by randomly selected jury (d) juridical (law) universities, with extraordinary performance requirements rather than recitation. One can use recitation of facts with those who already understand the norms, but one cannot instill facts dependent upon norms that do not exist. For these reasons, democracy was damaging to societies. One can administer a territory in whatever way necessary for the production and service of the commons. And a leader can certainly seek rents this way, and not be threatened by commercial activity. But the means by which one conducts commerce via property law has nothing to do with that, and as such, there is no need for property rights and law to be part of the government – instead property law constructs the institutional means of cooperating within society itself, independent of government. Government need do nothing about it, except not to interfere. Judges resolve disputes based upon property rights. Advocacy is for the church. Administration of the commons for the government. Mixing the three functions Commerce, Culture and Commons is a recent mistake even in our western cultures – the church, law and state must be independent creatures to keep each other from excessive rents. We really screwed up the world. We gave them science, accounting, medicine and law, and the moral charter to service the population. But we also gave them democracy, which is dangerous luxury good. And we did not give them the means of producing the common law, which is the first NECESSARY good.
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Passive Voice Allows For The Victimism Exploit
(insightful)(first application of operationalism)
West Point forbids its cadets to use the passive voice. It’s an excellent practice. In the strict sense we forbid the passive voice in English and it makes for much more solid communication than in French where the passive voice acceptable. Inverted sentences in the passive voice drive me nuts as they seem nothing more than the exclamation of a noun that the speaker modifies with adjectives and participles, which he, in turn, further modifies with adverbs. I think also that the passive voice makes for a cultural vulnerability that socialism and the ‘victimism’ exploit. If you are a people to whom things happen (passive voice), are you not more likely to allow a nebulous 3rd party (the State) act on you? If, on the other hand, you are a nation that makes things happens (active voice), are you not more likely to oppose the usurpation/negation of your liberties?”– Don Finnegan
Active Voice, E-Prime, and Operational Language place increasing demands on the speaker such that his words cannot contain obscurantisms. (Germans were wrong. English is better for philosophy. lol)
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Passive Voice Allows For The Victimism Exploit
(insightful)(first application of operationalism)
West Point forbids its cadets to use the passive voice. It’s an excellent practice. In the strict sense we forbid the passive voice in English and it makes for much more solid communication than in French where the passive voice acceptable. Inverted sentences in the passive voice drive me nuts as they seem nothing more than the exclamation of a noun that the speaker modifies with adjectives and participles, which he, in turn, further modifies with adverbs. I think also that the passive voice makes for a cultural vulnerability that socialism and the ‘victimism’ exploit. If you are a people to whom things happen (passive voice), are you not more likely to allow a nebulous 3rd party (the State) act on you? If, on the other hand, you are a nation that makes things happens (active voice), are you not more likely to oppose the usurpation/negation of your liberties?”– Don Finnegan
Active Voice, E-Prime, and Operational Language place increasing demands on the speaker such that his words cannot contain obscurantisms. (Germans were wrong. English is better for philosophy. lol)
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Aristocracy : A Kinship of Property Rights
ARISTOCRATIC EGALITARIAN LIBERTARIANISM A kinship of property rights. The initiatic brotherhood of warriors. The cult of egalitarian sovereignty The origins of western exceptionalism. The only possible means of possessing liberty. The solution to the problem of creating extra-familial trust, is achieved by the extension of property rights, in exchange for the reciprocal guarantee of defending each other’s property. I didn’t invent it. I just wrote it down. For the first time in 4000 years. (And it wasn’t easy either.)