Message from @halfthink
Discord ID: 657474850138488842
this doesn't mean it doesn't exist is some tangible capacity, but in which capacity does it exist specifically?...
not something you can effectively prove right this second but then again i suppose God (and a subsequent spiritual realm) are much the same way conceptually (hence my belief in even the possibility in both at worst)
>>> But if one can learn from experience in as yet unknown ways, then one admittedly cannot know at any given time what one will know at a later time and, accordingly, how one will act on the basis of this knowledge. One can only reconstruct the causes of one’s actions after the event, as one can explain one’s knowledge only after one already possesses it. Indeed, no scientific advance could ever alter the fact that one must regard one’s knowledge and actions as unpredictable on the basis of constantly operating causes. One might hold this conception of freedom to be an illusion. And one might well be correct from the point of view of a scientist with cognitive powers substantially superior to any human intelligence, or from the point of view of God. But we are not God, and even if our freedom is illusory from His standpoint and our actions follow a predictable path, for us this is a necessary and unavoidable illusion. We cannot predict in advance, on the basis of our previous states, the future states of our knowledge or the actions manifesting that knowledge. We can only reconstruct them after the event.
Thus, the empiricist methodology is simply contradictory when applied to the field of knowledge and action—which contains knowledge as its necessary ingredient. The empiricist-minded social scientists who formulate prediction equations regarding social phenomena are simply doing nonsense. Their activity of engaging in an enterprise whose outcome they must admit they do not yet know, proves that what they pretend to do cannot be done. As Mises puts it and has emphasized repeatedly: There are no empirical causal constants in the field of human action.
-Hans-Hermann Hoppe, Economic Science and The Austrian Method.
>>> Fatalism is so contrary to human nature that few people were prepared to draw all the conclusions to which it leads and to adjust their conduct accordingly. It is a fable that the victories of the Arabian conquerors in the first centuries of Islam were due to the fatalist teachings of Mohammed. The leaders of the Moslem armies which within an unbelievably short time conquered a great part of the Mediterranean area did not put a fatalistic confidence in Allah. Rather they believed that their God was for the big, well-equipped, and skillfully led battalions. Other reasons than blind trust in fate account for the courage of the Saracen warriors; and the Christians in the forces of Charles Martel and Leo the Isaurian who stopped their advance were no less courageous than the Moslems although fatalism had no hold on their minds. Nor was the lethargy which spread later among the Islamitic peoples caused by the fatalism of their religion. It was despotism that paralyzed the initiative of the subjects. The harsh tyrants who oppressed the masses were certainly not lethargic and apathetic. They were indefatigable in their quest for power, riches, and pleasures.
Soothsayers have claimed to have reliable knowledge of some pages at least of the great book in which all coming events are recorded. But none of these prophets was consistent enough to reject activism and to advise his disciples to wait quietly for the day of fulfillment.
>>> The best illustration is provided by Marxism. It teaches perfect foreordination, yet still aims to inflame people with revolutionary spirit. What is the use of revolutionary action if events must inevitably turn out according to a preordained plan, whatever men may do? Why are the Marxians so busy organizing socialist parties and sabotaging the operation of the market economy if socialism is bound to come anyway “with the inexorability of a law of nature”? It is a lame excuse indeed to declare that the task of a socialist party is not to bring about socialism but merely to provide obstetrical assistance at its birth. The obstetrician too diverts the course of events from the way they would run without his intervention. Otherwise expectant mothers would not request his aid. Yet the essential teaching of Marxian dialectic materialism precludes the assumption that any political or ideological fact could influence the course of historical events, since the latter are substantially determined by the evolution of the material productive forces. What brings about socialism is the “operation of the immanent laws of capitalistic production itself.” Ideas, political parties, and revolutionary actions are merely superstructural; they can neither delay nor accelerate the march of history. Socialism will come when the material conditions for its appearance have matured in the womb of capitalist society, neither sooner nor later. If Marx had been consistent, he would not have embarked upon any political activity. He would have quietly waited for the day on which the “knell of private capitalist property sounds.”
-Ludwig von Mises, Theory and History.
>>> The phraseology employed in the old antagonism of determinism and indeterminism is inappropriate. It does not correctly describe the substance of the controversy.
The search for knowledge is always concerned with the concatenation of events and the cognition of the factors producing change. In this sense both the natural sciences and the sciences of human action are committed to the category of causality and to determinism. No action can ever succeed if not guided by a true—in the sense of pragmatism—insight into what is commonly called a relation of cause and effect. The fundamental category of action, viz., means and ends, presupposes the category of cause and effect.
>>> What the sciences of human action must reject is not determinism but the positivistic and panphysicalistic distortion of determinism. They stress the fact that ideas determine human action and that at least in the present state of human science it is impossible to reduce the emergence and the transformation of ideas to physical, chemical, or biological factors. It is this impossibility that constitutes the autonomy of the sciences of human action. Perhaps natural science will one day be in a position to describe the physical, chemical, and biological events which in the body of the man Newton necessarily and inevitably produced the theory of gravitation. In the meantime, we must be content with the study of the history of ideas as a part of the sciences of human action.
The sciences of human action by no means reject determinism. The objective of history is to bring out in full relief the factors that were operative in producing a definite event. History is entirely guided by the category of cause and effect. In retrospect, there is no question of contingency. The notion of contingency as employed in dealing with human action always refers to man's uncertainty about the future and the limitations of the specific historical understanding of future events. It refers to a limitation of the human search for knowledge, not to a condition of the universe or of some of its parts.
-Ludwig von Mises, Theory and History.
ontological vs epistemological issues and their implications in a nutshell
Hoppe makes the point best, imo.
As is tradition.
I would love to see a movie of that
<:Ancap_Smiley:538150164800733204>
Damn the bloods vs muslims... Now all we need is the KKK to get involved and we have a 3 way urban grudge war
Competing protection agencies.
When you can turn to the local gang for protection, does the state really exist?
<:thinking_smudge:505870294229975043>
I guess it depends on the exact situation
@everyone merry christmas eve everybody, hope santa treats you guys well this year
uwu
santa, god of consumerism
bless us for our moral deeds
Lmao
Kneel before the Free market God, denounce German Santa-Claus.
the real santa was invented by coca-cola
Marx is reverse Santa. Gifting himself your private property.
never refer to marx in my presence ever again