Curt Doolittle

Theme: Reform

  • We are going to publish an article a week in Ukrainian, on how to achieve libert

    We are going to publish an article a week in Ukrainian, on how to achieve liberty and prosperity for Ukraine by creative competition as a means of reforming the bureaucracy.

    I will try to stay on message of course. Some of the messages:

    The value to Ukraine of long term war over the eastern regions.

    Why the oligarchical clans are not a material long term problem, but a potentially beneficial aristocracy to compete against the state.

    How Europe can fund Ukraine indirectly without expanding corruption – covering pensions.

    How to solve the problem of title to property.

    How to construct courts of lustration, legal reform, and commercial credit and contract, and providing young sheriffs for them – not police.

    How to slowly increase consumer credit, and worldwide investment in Ukraine.

    How to create a higher trust society and the economic rewards of doing so.

    How not to repeat Europe’s suicidal social errors and to preserve the sanctity of the traditional family.

    The potential for an Eastern European border alliance preserving the traditional family.

    The end of the postwar consensus on borders and the necessity of nationalism and nuclear weapons.

    Why are Ukrainians poor? The commons: Truth, trust, contract, credit, responsibility, law, and corruption.

    You are poor if and only if you do not police one another’s responsibility for physical, institutional and normative commons. It is your responsibility and your cost to bear, not someone else’s.

    Source date (UTC): 2015-01-14 07:48:00 UTC

  • 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

    Source date (UTC): 2015-01-08 13:47:00 UTC

  • YES, REFORMING AUSTRIAN ECONOMICS IS NECESSARY —“Calling Mises pseudoscientifi

    YES, REFORMING AUSTRIAN ECONOMICS IS NECESSARY

    —“Calling Mises pseudoscientific is the typical positivistic criticism to Austrian Economics. It adds nothing. The young Austrian economists who are pupils of Don Lavoie had been working on Popper, Lakatos, Machlup and Hayek for a long time.”—Gabriel Zanotti, Philosophy Professor at Austral University

    Gabriel

    Let me see if I can summarize the argument and put an end to rationalist obfuscation of economics:

    1) Calling science positivistic (justificationary) is a typical Rothbardian/Misesian misrepresentation of the scientific method, which is critical not justificationary.

    2) Calling a logic (axiomatic, prescriptive, complete) a science (theoretical, descriptive, incomplete) is simply false. (And adds nothing, other than casting Austrian economics as a source of ridicule). Models can be built out of axioms or laws, but all axiomatic deductions are tautologies, producing proofs of operational possibility, while all laws remain incomplete and therefore non-tautological, producing additional hypotheses, which are candidates for theories and laws. But all theoretical statements remain theoretical. The reason being that all non-tautological premises remain forever theoretical.

    3) The ‘axiom’ of purposeful human action tells us precisely nothing since it may constitute a test, but not an axiom since it tells us nothing of the scope of possible purposeful human action. We can instead say that any economic hypothesis, theory, or law, must be reducible to a sequence of rational human actions, (operations) in order to be existentially possible.

    4) This difference is why we rely upon ratio-empiricism, not rationalism, and not positivism for scientific (truthful) investigation. Logical arguments test internal consistency but not external correspndence, and external correspondence does not tell us about the internal consistency of our arguments, and without operational-intuitionistic testing (operational definitions) we cannot know if what we imagine is existentially possible. And without falsification, assuming we are both internally consistent, externally correspondent, and existentially possible, we have not tested our internal, external, and operational theory for parsimony – leaving open the possibility of error, bias and deception in all three.

    5) The differences between mainstream (orthodox) economics, and Austrian (heterodox) economics, are (a)that manipulation of credit is disinformation (lying) which produces cumulative effects of disinformation (lying), and (b) that as an act of disinformation (fraud), manipulation of credit produces involuntary transfers (immorality), because it lacks fully informed, productive, warrantied, voluntary exchange, free of externality (moral constraint).

    6) Rationalists tend to be, and by definition, must be, justificationists – they are not critical. Justification in rationalism, is indifferent from positivism in science. They are identical propositions. No matter how much justification we do, we are merely engaging in confirmation bias. Instead, it is irrelevant which method we use to construct a theory. The means of constructing a theory are irrelevant. Justification is irrelevant. Truth candidates (internally consistent, externally correspondent, operationally possible, and ultimately parsimonious, yet incomplete statements) are produced by criticism: whether they survive scrutiny: testing.

    7) One *CAN* however, work through purely rational, non-positivistic processes, however, this is not to to say they are not working empirically (through observation). As far as I know this is impossible. But that does not mean they are not working ratio-empirically. It merely means that they are engaging in tests of internal consistency given current knowledge, and working using operational possibility (existential possibility), but that they are not criticizing their work through tests of external correspondence – although as far as we know, no one makes theories without tests of external correspondence, because that would mean we were not explaining economic phenomenon – which would be somewhat fruitless.

    8) This ‘Austrian’ (heterodox) investigation remains ratio-empirical, and consistent with all other scientific investigation. However, so does mainstream economics (orthodoxy). And the ONLY DIFFERENCE between mainstream and Austrian economics then, is that the mainstream seeks to lie to us, and Austrians seek to speak the truth. So the difference is not methodological – it is whether we attempt to find improvements to institutions of cooperation that retain the western principle of truth telling, or we engage in lying. Keynesian economics is dishonest, not necessarily unscientific. Austrian economics suggests only that economics must be practiced scientifically (ratio-empirically), not axiomatically or statistically: that sequences of operational possibility actions, informed by incentives, each of which is subjectively testable, is necessary to make a truth statement, while statistical correlation ignores these choices. Ergo, economics is indifferent from all other sciences: ratio-empirical discipline. The question is only whether we seek to tell the truth (Austrian) or to lie (Keynesian).

    9) And it is equally dishonest and pseudoscientific to state that an axiomatic system is identical to a theoretical system, and equally dishonest to cast mainstream economics as methodologically flawed. Particularly when Austrians have contributed nothing to the study of economics in nearly a century, while in the past twenty years alone, the orthodox community has expanded our knowledge of general rules and insight into our existing economies with regularity.

    10) The Cosmopolitan thinkers, like the german rationalists, are exceptional at this kind of deceptive conflation. A few of us think that it is a natural consequence of talumudic authoritarian dual ethics in the jewish community, and kantian authoritarian conflation of truth and duty in german philosophy. However, Mises and ROthbard and to some lesser degree Hoppe, have all tried to assert fallacies that cast the difference as possible, logical and methodological rather than as moral. Meanwhile the social democrats continue to justify the morality of takings (involuntary transfers) rather than treating every ‘taking’ as a lost opportunity for productive voluntary exchange – and therefore returning us to manorial era constraints upon the behavior of the unproductive classes that contributed to the rise of the west.

    CLOSING

    I hope this helped you understand my position. In my view I am attempting to restore Morality and truth telling to economics. But that will not be done using fallacious arguments in the rationalist tradition. It will be by demonstrating that moral action using institutions that do not engage in lying, produce superior economic conditions: greater prosperity without the fragility caused by decade after decade of institutional lying.

    Curt Doolittle

    The Propertarian Institute

    L’viv Ukraine

    Source date (UTC): 2015-01-08 13:25:00 UTC

  • Yes, Reforming Austrian Economics Is Necessary

    —“Calling Mises pseudoscientific is the typical positivistic criticism to Austrian Economics. It adds nothing. The young Austrian economists who are pupils of Don Lavoie had been working on Popper, Lakatos, Machlup and Hayek for a long time.”—Gabriel Zanotti, Philosophy Professor at Austral University

    [G]abriel

    1) Calling science positivistic (justificationary) is a typical Rothbardian/Misesian misrepresentation of the scientific method, which is critical not justificationary.

    2) Calling a logic (axiomatic, prescriptive, complete) a science (theoretical, descriptive, incomplete) is simply false. (And adds nothing, other than casting Austrian economics as a source of ridicule). Models can be built out of axioms or laws, but all axiomatic deductions are tautologies, producing proofs of operational possibility, while all laws remain incomplete and therefore non-tautological, producing additional hypotheses, which are candidates for theories and laws. But all theoretical statements remain theoretical. The reason being that all non-tautological premises remain forever theoretical.

    3) The ‘axiom’ of purposeful human action tells us precisely nothing since it may constitute a test, but not an axiom since it tells us nothing of the scope of possible purposeful human action. We can instead say that any economic hypothesis, theory, or law, must be reducible to a sequence of rational human actions, (operations) in order to be existentially possible.

    4) This difference is why we rely upon ratio-empiricism, not rationalism, and not positivism for scientific (truthful) investigation. Logical arguments test internal consistency but not external correspndence, and external correspondence does not tell us about the internal consistency of our arguments, and without operational-intuitionistic testing (operational definitions) we cannot know if what we imagine is existentially possible. And without falsification, assuming we are both internally consistent, externally correspondent, and existentially possible, we have not tested our internal, external, and operational theory for parsimony – leaving open the possibility of error, bias and deception in all three.

    5) The differences between mainstream (orthodox) economics, and Austrian (heterodox) economics, are (a)that manipulation of credit is disinformation (lying) which produces cumulative effects of disinformation (lying), and (b) that as an act of disinformation (fraud), manipulation of credit produces involuntary transfers (immorality), because it lacks fully informed, productive, warrantied, voluntary exchange, free of externality (moral constraint).

    6) Rationalists tend to be, and by definition, must be, justificationists – they are not critical. Justification in rationalism, is indifferent from positivism in science. They are identical propositions. No matter how much justification we do, we are merely engaging in confirmation bias. Instead, it is irrelevant which method we use to construct a theory. The means of constructing a theory are irrelevant. Justification is irrelevant. Truth candidates (internally consistent, externally correspondent, operationally possible, and ultimately parsimonious, yet incomplete statements) are produced by criticism: whether they survive scrutiny: testing.

    7) One *CAN* however, work through purely rational, non-positivistic processes, however, this is not to to say they are not working empirically (through observation). As far as I know this is impossible. But that does not mean they are not working ratio-empirically. It merely means that they are engaging in tests of internal consistency given current knowledge, and working using operational possibility (existential possibility), but that they are not criticizing their work through tests of external correspondence – although as far as we know, no one makes theories without tests of external correspondence, because that would mean we were not explaining economic phenomenon – which would be somewhat fruitless.
    (continued….) (…continued)

    8) This work remains ratio-empirical, and consistent with all other scientific investigation. However, so does mainstream economics (orthodoxy). And the ONLY DIFFERENCE between mainstream and Austrian economics then, is that the mainstream seeks to lie to us, and Austrians seek to speak the truth. So the difference is not methodological – it is whether we attempt to find improvements to institutions of cooperation that retain the western principle of truth telling, or we engage in lying. Keyenesian economics is dishonest, not usncientific. Austrian economics suggests only that economics must be practiced scientifically, not axiomatically, Economics is indifferent from all other sciences. The question is only whether we seek to tell the truth (Austrian) or to lie (Keynesian).

    9) And it is equally dishonest and pseudoscientific to state that an axiomatic system id identical to a theoretical system, and equally dishonest to cast mainstream economics as methodologically flawed. Particularly when Austrians have contributed nothing to the study of economics in nearly a century, while in the past twenty years alone, the orthodox community has expanded our knowledge of general rules and insight into our existing economies with regularity.

    10) The Cosmopolitan thinkers, like the german rationalists, are exceptional at this kind of deceptive conflation. A few of us think that it is a natural consequence of talumudic authoritarian dual ethics in the jewish community, and kantian authoritarian conflation of truth and duty in german philosophy. However, Mises and ROthbard and to some lesser degree Hoppe, have all tried to assert fallacies that cast the difference as possible, logical and methodological rather than as moral. Meanwhile the social democrats continue to justify the morality of takings (involuntary transfers) rather than treating every ‘taking’ as a lost opportunity for productive voluntary exchange – and therefore returning us to manorial era constraints upon the behavior of the unproductive classes that contributed to the rise of the west.

    CLOSING

    I hope this helped you understand my position. In my view I am attempting to restore Morality and truth-telling to economics. But that will not be done using fallacious arguments in the rationalist tradition. It will be by demonstrating that moral action using institutions that do not engage in lying, produce superior economic conditions: greater prosperity without the fragility caused by decade after decade of institutional lying.

    Curt Doolittle
    The Propertarian Institute
    L’viv Ukraine

  • Yes, Reforming Austrian Economics Is Necessary

    —“Calling Mises pseudoscientific is the typical positivistic criticism to Austrian Economics. It adds nothing. The young Austrian economists who are pupils of Don Lavoie had been working on Popper, Lakatos, Machlup and Hayek for a long time.”—Gabriel Zanotti, Philosophy Professor at Austral University

    [G]abriel

    1) Calling science positivistic (justificationary) is a typical Rothbardian/Misesian misrepresentation of the scientific method, which is critical not justificationary.

    2) Calling a logic (axiomatic, prescriptive, complete) a science (theoretical, descriptive, incomplete) is simply false. (And adds nothing, other than casting Austrian economics as a source of ridicule). Models can be built out of axioms or laws, but all axiomatic deductions are tautologies, producing proofs of operational possibility, while all laws remain incomplete and therefore non-tautological, producing additional hypotheses, which are candidates for theories and laws. But all theoretical statements remain theoretical. The reason being that all non-tautological premises remain forever theoretical.

    3) The ‘axiom’ of purposeful human action tells us precisely nothing since it may constitute a test, but not an axiom since it tells us nothing of the scope of possible purposeful human action. We can instead say that any economic hypothesis, theory, or law, must be reducible to a sequence of rational human actions, (operations) in order to be existentially possible.

    4) This difference is why we rely upon ratio-empiricism, not rationalism, and not positivism for scientific (truthful) investigation. Logical arguments test internal consistency but not external correspndence, and external correspondence does not tell us about the internal consistency of our arguments, and without operational-intuitionistic testing (operational definitions) we cannot know if what we imagine is existentially possible. And without falsification, assuming we are both internally consistent, externally correspondent, and existentially possible, we have not tested our internal, external, and operational theory for parsimony – leaving open the possibility of error, bias and deception in all three.

    5) The differences between mainstream (orthodox) economics, and Austrian (heterodox) economics, are (a)that manipulation of credit is disinformation (lying) which produces cumulative effects of disinformation (lying), and (b) that as an act of disinformation (fraud), manipulation of credit produces involuntary transfers (immorality), because it lacks fully informed, productive, warrantied, voluntary exchange, free of externality (moral constraint).

    6) Rationalists tend to be, and by definition, must be, justificationists – they are not critical. Justification in rationalism, is indifferent from positivism in science. They are identical propositions. No matter how much justification we do, we are merely engaging in confirmation bias. Instead, it is irrelevant which method we use to construct a theory. The means of constructing a theory are irrelevant. Justification is irrelevant. Truth candidates (internally consistent, externally correspondent, operationally possible, and ultimately parsimonious, yet incomplete statements) are produced by criticism: whether they survive scrutiny: testing.

    7) One *CAN* however, work through purely rational, non-positivistic processes, however, this is not to to say they are not working empirically (through observation). As far as I know this is impossible. But that does not mean they are not working ratio-empirically. It merely means that they are engaging in tests of internal consistency given current knowledge, and working using operational possibility (existential possibility), but that they are not criticizing their work through tests of external correspondence – although as far as we know, no one makes theories without tests of external correspondence, because that would mean we were not explaining economic phenomenon – which would be somewhat fruitless.
    (continued….) (…continued)

    8) This work remains ratio-empirical, and consistent with all other scientific investigation. However, so does mainstream economics (orthodoxy). And the ONLY DIFFERENCE between mainstream and Austrian economics then, is that the mainstream seeks to lie to us, and Austrians seek to speak the truth. So the difference is not methodological – it is whether we attempt to find improvements to institutions of cooperation that retain the western principle of truth telling, or we engage in lying. Keyenesian economics is dishonest, not usncientific. Austrian economics suggests only that economics must be practiced scientifically, not axiomatically, Economics is indifferent from all other sciences. The question is only whether we seek to tell the truth (Austrian) or to lie (Keynesian).

    9) And it is equally dishonest and pseudoscientific to state that an axiomatic system id identical to a theoretical system, and equally dishonest to cast mainstream economics as methodologically flawed. Particularly when Austrians have contributed nothing to the study of economics in nearly a century, while in the past twenty years alone, the orthodox community has expanded our knowledge of general rules and insight into our existing economies with regularity.

    10) The Cosmopolitan thinkers, like the german rationalists, are exceptional at this kind of deceptive conflation. A few of us think that it is a natural consequence of talumudic authoritarian dual ethics in the jewish community, and kantian authoritarian conflation of truth and duty in german philosophy. However, Mises and ROthbard and to some lesser degree Hoppe, have all tried to assert fallacies that cast the difference as possible, logical and methodological rather than as moral. Meanwhile the social democrats continue to justify the morality of takings (involuntary transfers) rather than treating every ‘taking’ as a lost opportunity for productive voluntary exchange – and therefore returning us to manorial era constraints upon the behavior of the unproductive classes that contributed to the rise of the west.

    CLOSING

    I hope this helped you understand my position. In my view I am attempting to restore Morality and truth-telling to economics. But that will not be done using fallacious arguments in the rationalist tradition. It will be by demonstrating that moral action using institutions that do not engage in lying, produce superior economic conditions: greater prosperity without the fragility caused by decade after decade of institutional lying.

    Curt Doolittle
    The Propertarian Institute
    L’viv Ukraine

  • YES, REFORMING AUSTRIAN ECONOMICS IS NECESSARY —“Calling Mises pseudoscientifi

    YES, REFORMING AUSTRIAN ECONOMICS IS NECESSARY

    —“Calling Mises pseudoscientific is the typical positivistic criticism to Austrian Economics. It adds nothing. The young Austrian economists who are pupils of Don Lavoie had been working on Popper, Lakatos, Machlup and Hayek for a long time.”—Gabriel Zanotti, Philosophy Professor at Austral University

    Gabriel

    1) Calling science positivistic (justificationary) is a typical Rothbardian/Misesian misrepresentation of the scientific method, which is critical not justificationary.

    2) Calling a logic (axiomatic, prescriptive, complete) a science (theoretical, descriptive, incomplete) is simply false. (And adds nothing, other than casting Austrian economics as a source of ridicule). Models can be built out of axioms or laws, but all axiomatic deductions are tautologies, producing proofs of operational possibility, while all laws remain incomplete and therefore non-tautological, producing additional hypotheses, which are candidates for theories and laws. But all theoretical statements remain theoretical. The reason being that all non-tautological premises remain forever theoretical.

    3) The ‘axiom’ of purposeful human action tells us precisely nothing since it may constitute a test, but not an axiom since it tells us nothing of the scope of possible purposeful human action. We can instead say that any economic hypothesis, theory, or law, must be reducible to a sequence of rational human actions, (operations) in order to be existentially possible.

    4) This difference is why we rely upon ratio-empiricism, not rationalism, and not positivism for scientific (truthful) investigation. Logical arguments test internal consistency but not external correspndence, and external correspondence does not tell us about the internal consistency of our arguments, and without operational-intuitionistic testing (operational definitions) we cannot know if what we imagine is existentially possible. And without falsification, assuming we are both internally consistent, externally correspondent, and existentially possible, we have not tested our internal, external, and operational theory for parsimony – leaving open the possibility of error, bias and deception in all three.

    5) The differences between mainstream (orthodox) economics, and Austrian (heterodox) economics, are (a)that manipulation of credit is disinformation (lying) which produces cumulative effects of disinformation (lying), and (b) that as an act of disinformation (fraud), manipulation of credit produces involuntary transfers (immorality), because it lacks fully informed, productive, warrantied, voluntary exchange, free of externality (moral constraint).

    6) Rationalists tend to be, and by definition, must be, justificationists – they are not critical. Justification in rationalism, is indifferent from positivism in science. They are identical propositions. No matter how much justification we do, we are merely engaging in confirmation bias. Instead, it is irrelevant which method we use to construct a theory. The means of constructing a theory are irrelevant. Justification is irrelevant. Truth candidates (internally consistent, externally correspondent, operationally possible, and ultimately parsimonious, yet incomplete statements) are produced by criticism: whether they survive scrutiny: testing.

    7) One *CAN* however, work through purely rational, non-positivistic processes, however, this is not to to say they are not working empirically (through observation). As far as I know this is impossible. But that does not mean they are not working ratio-empirically. It merely means that they are engaging in tests of internal consistency given current knowledge, and working using operational possibility (existential possibility), but that they are not criticizing their work through tests of external correspondence – although as far as we know, no one makes theories without tests of external correspondence, because that would mean we were not explaining economic phenomenon – which would be somewhat fruitless.

    (continued….) (…continued)

    8) This work remains ratio-empirical, and consistent with all other scientific investigation. However, so does mainstream economics (orthodoxy). And the ONLY DIFFERENCE between mainstream and Austrian economics then, is that the mainstream seeks to lie to us, and Austrians seek to speak the truth. So the difference is not methodological – it is whether we attempt to find improvements to institutions of cooperation that retain the western principle of truth telling, or we engage in lying. Keyenesian economics is dishonest, not usncientific. Austrian economics suggests only that economics must be practiced scientifically, not axiomatically, Economics is indifferent from all other sciences. The question is only whether we seek to tell the truth (Austrian) or to lie (Keynesian).

    9) And it is equally dishonest and pseudoscientific to state that an axiomatic system id identical to a theoretical system, and equally dishonest to cast mainstream economics as methodologically flawed. Particularly when Austrians have contributed nothing to the study of economics in nearly a century, while in the past twenty years alone, the orthodox community has expanded our knowledge of general rules and insight into our existing economies with regularity.

    10) The Cosmopolitan thinkers, like the german rationalists, are exceptional at this kind of deceptive conflation. A few of us think that it is a natural consequence of talumudic authoritarian dual ethics in the jewish community, and kantian authoritarian conflation of truth and duty in german philosophy. However, Mises and ROthbard and to some lesser degree Hoppe, have all tried to assert fallacies that cast the difference as possible, logical and methodological rather than as moral. Meanwhile the social democrats continue to justify the morality of takings (involuntary transfers) rather than treating every ‘taking’ as a lost opportunity for productive voluntary exchange – and therefore returning us to manorial era constraints upon the behavior of the unproductive classes that contributed to the rise of the west.

    CLOSING

    I hope this helped you understand my position. In my view I am attempting to restore Morality and truth telling to economics. But that will not be done using fallacious arguments in the rationalist tradition. It will be by demonstrating that moral action using institutions that do not engage in lying, produce superior economic conditions: greater prosperity without the fragility caused by decade after decade of institutional lying.

    Curt Doolittle

    The Propertarian Institute

    L’viv Ukraine

    Source date (UTC): 2015-01-05 01:07:00 UTC

  • (INTRODUCTORY READING 5) THE STRUGGLE TO PRODUCE A MORAL ECONOMIC SCIENCE ——

    (INTRODUCTORY READING 5)

    THE STRUGGLE TO PRODUCE A MORAL ECONOMIC SCIENCE

    ——————————————————-

    THE BRANCHES OF AUSTRIAN ECONOMICS

    The German branch of Austrian economics offered an alternative proposition: that we can and should pursue inquiry into economics as a means of discovering how we may improve our institutions while preserving moral principles of cooperation. This position favors kin selection without encouraging parasitism.

    The mainstream (anglo) position is instead, that we should pay the cost of immoral actions via our institutions if the aggregate benefits are justifiable. This is a philosophical bias that ist he result of the heavily outbred culture of the anglos who for all intents and purposes function as kin, and operate under the principle of kin selection. This position encourages parasitism.

    By contrast, the Jewish branch of Austrian economics attempted, and failed, to cast this argument as one of science(instrumentalism and empiricism) versus logic(axiomatic deduction), while at the same time naming this axiomatic argument a ‘science’, despite not relying upon the scientific method – thus constructing a pseudoscience (meaning: using the term science for credibility without relying on the scientific method to establish credibility). This position seeks to make both parasitism and contribution to the commons impossible.

    Just as universalism is common to the English, and duty common to the German, this attempt to create a pseudoscientific authoritarian philosophy was a result of the cultural bias of Judaism which itself relies upon authoritative law and contractual agreement rather than the european aristocratic egalitarian cultural demand for testifiable truth regardless of circumstances. Contract is a sufficient substitute for truth in low trust polities. But it is not a substitute for truth in high trust polities.

    A TALE OF THREE CULTURES

    Of these three positions, the German was the optimum: scientific, rational, and moral actions to achieve moral ends.

    The anglo position uses science and aggregates and accepts immoral actions in order to attempt to achieve moral ends.

    The German position uses science, reason and individualism in order to preserve moral conditions while achieving economic optimums.

    The Jewish position relies upon pseudoscience to achieve individual optimums but ignores morality and commons altogether – because judaic law is constructed contractually, not on principle (truth telling), and as a diasporic culture, it does not require contribution to the commons as do land holding social orders.

    Each of these cultural strategies is beneficial for island dwelling anglo universalists(truth), continent-dwelling german martial culture (duty), and disasporic un-landed jewish culture (contract).

    However, if we separate the pragmatism of cultural group evolutionary strategy from that which is true independent of those cultural strategies – cultural definitions of true – only the German model survives scrutiny as containing the full suite of properties: truth, duty, commons, individual and collective morality, under science and reason.

    THE PREFERENCE FOR THE AUSTRIAN MODEL IS A PREFERENCE FOR A MORAL DICIPLINE OF ECONOMICS

    Had not the world wars disrupted the Austrian school and destroyed german civilization in a fractious civil war, this debate might have evolved and been completed earlier, instead of devolving into mainstream half-moral anglo aggregate morality, and a discredited heterodox school.

    But at present the Austrian vision of a moral economics constructed for nations, preserving kin selection, preventing parasitism, preserving both individual and aggregate morality, preserving the commons, requiring truth-telling, and operating under ratio-scientific methods, is displaced for two reasons:

    1) The post-war dominance of (dysgenic, suicidal) anglo universalism justified under Keynesian socialism and Rawlsian ethics. A suicidal strategy only possible under the unique conditions of western altruistic punishment. (See Wiki) Westerners are the only people to develop universal high trust and to break the familial cycle of corruption. However, this appears to have created a weakness in that we extend this trust suicidally and ignore the reproductive and evolutionary importance of the family, tribe, and nation, and in creating that high trust society in the first place.

    2) The marginalization of the Austrian ambition for a moral economics because of the adoption of marxist ideological and propaganda techniques in advocating the pseudoscientific Jewish Austrian program – in no small part by the Mises Institute (without whom, and the use of the new medium of the internet, the pseudoscientific branch would likely have been extinguished.) As such the term Austrian is categorized under pseudoscientific and anti-scientific, rather than as the german branch originally evolved: the institutional means of improving moral cooperation in the pursuit of prosperity.

    ADVANCES IN SCIENCE AND PHILOSOPHY

    Mises’s praxeology is a failed attempt at developing economic Intuitionism and Operationalism. Economics is of necessity, like all scientific investigation, a ratio-empirical methodology for the study of phenomenon beyond our direct perception. In his failure he attempted to create a pseudoscience to justify his authoritarian preferences.

    Source date (UTC): 2014-12-24 05:28:00 UTC

  • Libertine Argument Makes Libertarians Look Stupid And Hurts The Liberty Movement – Every Single Time It Is Written Or Uttered


    http://mises.org/library/should-economics-emulate-natural-sciences

    [P]seudoscience hurts us. Conspiracy theory hurts us. Immoralism hurts us. Rothbard hurts us every day. MI has got to stop their absurdity. Cosmopolitanism, Marxism, Socialism, Postmodernism, Libertinism, and Neoconservatism are all dead campaigns from the era when we assumed democracy would prevail, and ideologies were needed to use the voting booth or revolution in order to sieze power. They were lies. Very complex lies. The high art of lying was invented in the construction of monotheism, and mastered over many generations to emerge as german rationalism and cosmopolitan pseudoscience.

    FALLACIES
    The argument in the article is false. We *MAY* not be able to ascertain the first principle, or principles of the physical universe – although that appears increasingly likely that we can. Certainly Hawking thinks we are less than a century away from it. It is becoming difficult to understand how we might even fail to understand it.

    Laws in physics can absolutely be established at given scales, newton’s laws are precise enough for all human action at human scale. Einstein’s laws are precise enough for all possible human actions that we are currently capable of. But just as Einstein did not falsify newton’s laws within human scale, it is very unlikely that any further advancement in theoretical physics will invalidate Einstein’s theories at the scale in which he applied them. THe fact that we can use plasma cutters does not mean carpenters were engaged in error, only that they were working at lower degrees of precision – at human scale.

    We have observed many laws in the physical universe that are constant within a given scale, and since all actions take place within a given scale, we require only precision within a scale necessary for action. (this is a profound statement that is easily overlooked in our search for a single rule (an ideal type) rather than a spectrum of rules applicable for actions at any given scale.)

    We may also, in the future, see odd permutations in the physical universe that we cannot explain, but that we need not repeat study of once those laws are understood. Except that is, when we pass beyond one scale or another. This is the reason for experimentation, NOT CONFIRMATION. The reason science requires operational demonstration is that we cannot anticipate the limits (scale) of any set of premises. And as we saw with time and length, very basic assumptions about the world change at different scales of precision. The subatomic world may seem very small and imaginary but we reach that scale far more quickly than we seem to think – and we toss around numbers that represent quantities, and mathematical measurements, that are far larger than than the smallest possible physically existential meaning of the term ‘length’.


    HUMAN AFFAIRS
    In human affairs we may reduce economic propositions to a sequence of necessary human actions, and all such human actions are decidable – at least in the aggregate. This is true. Because we ourselves are identical enough in our ability to sympathize with one another’s decisions to make rational choices. But we cannot yet make the same claim about the physical universe.
    We cannot say the same about groups of humans either – except at general, and abstract scale. So when we make a statemetn about commercial human action, that tells us very little. Prices are most often marginally indifferent, and for other than commodities, we make most of our decisions by other means. The general behavior of populations varies significantly from country to country (Russian tolerance for suffering, and American tolerance for change as interesting examples.) And these biases are not deducible from first principles even if, under some scrutiny and with some work, they are explainable (operationalizable).


    We still do not now for example, how long it takes and under which conditions a minimum wage will propagate through the economy, we only know that as a general rule that it will have some negative affect on some people or other. We can deduce (and frequently measure) that it produces permanently unemployable who miss bottom entry into the workforce.
    But this does not tell us much of value, it is like saying the wind blows most often from the west, but tells us nothing how we should navigate the sea from bristol to the cape this season.


    We may never be able to model gasses or protein foldings or economies particularly well other than in the aggregate. We may not be able to make general statements about human beings either except in the aggregate. But it is very likely that we can make general statements about humans and gasses sufficient for all necessary, possible, and affordable human action regarding humans and gasses.


    Just as new property rights applications must be invented (laws), in human affairs, just as in the physical universe, the consequences of complexity are vast, and require constant empirical measurement, because humans are always inventing new ways of doing things and any action we took yesterday has produced multiple adaptations. The universe is not. It cannot try to outwit itself, but man is constantly benefitting from outwitting the course of events and capturing the difference in states for his benefit.


    I could go on, but I have beaten this particular rothbardian fallacy to death already – not that I needed to since Einstein did it himself.

    To know anything of any scale that is not directly experiential we must make use of different technologies to compensate for our limited cognitive and perceptive abilities:


    Instrumental (measurable if not observable)
    Empirical (observable and recordable)
    Operational (existentially demonstrable)
    Logical (internal consistency)
    Decidable (sufficient information to make a decision)
    Theoretical ( Hypothesis->Theory->Law)

    THE CORRECT ARGUMENT – REPAIRING THE ROTHBARDIAN FALLACY

    1) All economics is empirical, just as all sciences are empirical. It is just that we do not require hypothetical or instrumental means of testing propositions in economics – we ourselves are the instrument and as such are capable of determining whether propositions are decidable and how.

    2) Economists do not try to understand man except as a byproduct of their work – they try to understand how to use Fiscal, Monetary, Trade, Educational, Cultural, and institutional Policy to produce economic velocity. To cast their work as the study of action is dishonest, and to cast economics as the study of human action is dishonest, since human action is primarily subjective, cooperative, moral and reproductive and only economic as a consequence, of being subjective, cooperative, moral and reproductive

    3) Economic interference IS IMMORAL when it causes involuntary transfers (independent of prohibiting free riding), or negative externalities. It is not unscientific. It’s just immoral. We don’t need to make pseudoscientific nonsense-arguments based upon absurd marxist and german rationalism in order to criticize redistributive economics in an attempt at imitating marxist socialist and postmodern methods of argumentative deception. Economic interference is immoral. it’s theft. It’s involuntary transfer. It’s not unscientific. It’s just theft. That’s all. Theft is just as open to scientific analysis as is voluntary exchange.

    The opposite is true: it is unscientific to claim that economics isn’t instrumental, empirical, operational, decidable and theoretical – just like all human knowledge. It’s dishonest (and false) to state that economic premises are apodictically certain at other than very large scale and in unpredictable time frames. Einstein demonstrably killed apriorism for non-reductio cases forever – and economics is not a reductio domain.

    4) The study of MORAL Economics would be the discipline of political economy and the institutional means by which to facilitate voluntary exchanges between individuals for the construction of commons without the need for involuntary redistribution to produce commons. This is what I have tried (and I think succeeded) in doing in Propertarianism.

    It is non-rational to adopt the ghetto ethic of denying the competitive value of commons, when hight rust and property rights themselves are commons that were only producible in the west because the west’s primary competitive advantage is in the production of COMMONS. As such an attack on commons is an attack on the west. (Which is in no small part the cosmopolitan strategy.) And it is this immorality that I chastise in rothbardians on a daily basis.

    A government of voluntary exchanges in the production of commons is no more immoral than a market of voluntary exchanges for the purpose of production, trade, distribution and consumption. None.

    Curt Doolittle
    The Propertarian Institute
    Kiev Ukraine

  • Self-Criticism and Self-Reformation – Not Racism or Anti-Semitism

    [I] am critical of every one of the enlightenment groups for their stupidity.

    So I am not interested in racism or anti-semitism so much as self-improvement. I argue only against the accidental application of jewish in-group ethics and argument structure as pseudoscience in an era where our western extant means of logic and argument at human scale required our retention of european testimonial truth and operationalism because at that time our intellectual problems in all fields exceeded human scale.  This is a profound statement if you grasp it.

    I am not anti semitic. Just the opposite. I’m a compatibilist. I do think the Jewish century is over with, and that it was tragically harmful. But if you want to get involved in or discuss racism or whatever, then that is not what I do. I think it’s always the wrong question. The answer is why you subject yourself to internal political competition – not why others pursue a better life for themselves.

    **I do not think Jews understood what they were doing any more than we anglo europeans understood what we were doing, or the germans or the french understood what they were doing. We all just justified what we had done before in the new context in order to maintain group cohesion.**

    My effort is to make us understand what happened, and why Jewish pseudoscientific thought in all disciplines was so easy to attack and destroy western civilization with – for the SECOND TIME.

    What didn’t we learn the first time?  What have we learned or failed to learn this time?

    *Propertarianism* 

    Curt Doolittle 
    The Propertarian Institute 
    Kiev, Ukraine

  • Self-Criticism and Self-Reformation – Not Racism or Anti-Semitism

    [I] am critical of every one of the enlightenment groups for their stupidity.

    So I am not interested in racism or anti-semitism so much as self-improvement. I argue only against the accidental application of jewish in-group ethics and argument structure as pseudoscience in an era where our western extant means of logic and argument at human scale required our retention of european testimonial truth and operationalism because at that time our intellectual problems in all fields exceeded human scale.  This is a profound statement if you grasp it.

    I am not anti semitic. Just the opposite. I’m a compatibilist. I do think the Jewish century is over with, and that it was tragically harmful. But if you want to get involved in or discuss racism or whatever, then that is not what I do. I think it’s always the wrong question. The answer is why you subject yourself to internal political competition – not why others pursue a better life for themselves.

    **I do not think Jews understood what they were doing any more than we anglo europeans understood what we were doing, or the germans or the french understood what they were doing. We all just justified what we had done before in the new context in order to maintain group cohesion.**

    My effort is to make us understand what happened, and why Jewish pseudoscientific thought in all disciplines was so easy to attack and destroy western civilization with – for the SECOND TIME.

    What didn’t we learn the first time?  What have we learned or failed to learn this time?

    *Propertarianism* 

    Curt Doolittle 
    The Propertarian Institute 
    Kiev, Ukraine