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Rothbard, Ethics of Liberty, p. 34 Let us now return to our analysis of Crusoe's purposeful transformation of nature-given data though the understanding of natural laws. Crusoe finds virgin, unused land on the island; land, in short, unused and uncontrolled by anyone, and hence unowned. By finding land resources, by learning how to use them, and
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"Excessive commodification takes place when exchange values and pecuniary motivations overtake use values in a way that subverts ethical concern." To further clarify, excessive commodification cannot be overcome merely by state coercion because it has to do with intrinsic motivations. In simple terms, people in situations of excessive commodification
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John Locke, in his Second Treatise, Ch. 2, Sec. 13, wrote: To this strange doctrine, viz. That in the state of nature every one has the executive power of the law of nature, I doubt not but it will be objected, that it is unreasonable for men to be judges in their own cases, that selflove will make men partial to themselves and their friends: and on
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While I agree it's important to point out, for example, the role of the market in the discovery and conveyance of inarticulate knowledge, I don't think that it is a strong basis for a critique of Habermas. Habermas already acknowledges (1) that the lifeworld can only be addressed in a piecemeal fashion, so that even at the lifeworld level there
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Consider this possiblity: would if, as you suggest, the value of gold became relatively worthless, comparable to or even cheaper than paper. *The government could use gold as fiat money* :) I'm sure coin collectors would know better than I, but throughout history the value of money has often been higher than the metal of which it's made, today
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[quote user="Autolykos"] My distinction between morality and ethics is as follows: morality is negative in the sense that it concerns things which (IMO) one must never do; ethics is positive in the sense that it concerns things which (again IMO) are good for one to do. In this vein, morality concerns things which cause harm if done, while
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Synopsis of the difference between ethical and moral discourse, from James Gordon Finlayson, Habermas: A Very Short Introduction. Ethics Morality Basic concept good/bad right/wrong Basic unit values norms Basic question What is good for me or for us? What is just? Validity relative and conditional absolute and unconditional Type of theory prudential
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I think that Russell Means http://russellmeans.com/ would either become agry or laugh outright at the idea that Native Americans had no sense of land ownership. I only wish that they all would have claimed their land on behalf of their gods, then perhaps history might have been different, perhaps. You know, a lot of this stuff still goes on today, for
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Synopsis of the difference between ethical and moral discourse, from James Gordon Finlayson, Habermas: A Very Short Introduction. Ethics Morality Basic concept good/bad right/wrong Basic unit values norms Basic question What is good for me or for us? What is just? Validity relative and conditional absolute and unconditional Type of theory prudential
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There's a certain nobility to seeking out clarity in language, but the venture can also be foolhardy, particularly where a formal language is sought. I don't deny that there can be a science of morals, as it were, and I'm not suggesting that formal language should be fully abandoned. Shared understanding though formal definitions is a noble