The Spirit Of Intellectual Property.

Humans are cabable of abstraction and in contemplation a human can discover something that was apparently invisible to others.

What is this invisible source? First of all it is infinite so we – as finite beings – cannot comprehend it, let alone claim ownership. In effect, those who have discovered something actually have a gift to share with others. To reap a reward for enriching the lives of others is part of the blessing of discovery, but to arrogantly claim that others cannot speed up the process of gifting or that the idea from the invisible source has some finite ownership (namely your own); this is an ego-driven claim and act.

Part of the problem has to do with the symptoms of the disease of materialism. All that is seen is the visible, yet undeniably, the whole possibility of discovery in the first place originated from the invisible! The spirit of the intellect is neglected because of this disease and all the fruits of the spirit of the intellect are made into objects, as if objectification can truly represent what has taken place.

Intellectual property can be reduced to some small fraction of its reality by humans small-mindedly trying to squeeze the infinite into a finite box. Then the box is carried around like a child guarding a bird’s egg found in a meadow.

Or intellectual property can be understood as part of the discovery process: part of the active entrepreneurial spirit inherent in the human reality; thankful to those who discover the gifts; making sure that the gifts are made available to everyone as quickly as possible; and determined to create an environment that activates the latent entrepreneurial spirit throughout human civilization.

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Economy As The Means.

Economics is defined well, and done in a manner that everyone can understand. Within the classical liberalism philosophy – which recognizes that humans are subjective – the succinct definition is as follows: Economics is the study of the means to attain the ends chosen.

To get to the heart of the matter of economics and the economy – going beyond a mere recognition of the meaning of the words in the definition – requires logic and theory.

Only because humans exist is there an economy. The economy is the result of human action and so the economy came into existence – in potential – at the time that humans came into existence.

What is important to consider is the nature and reality of the human being. Humans are not perfect yet they are capable of always becoming more perfect. This is best described as a divine nature – the ability to emulate all the Names and Attributes of God. And yet the economy is the result of human action which means that the economy not only has the same potential of reflecting the degrees of human perfection but it also provides a feedback loop that potentially stimulates the perfecting processes.

What can be gleaned from this is that an All-Knowing God, Who created human beings, gave to them an institution that we call the economy, which is the perfect means for humans to organize themselves practically and prosperously.

As part of economics – the study of the means – it is fully recognizable that the economy is the means, the perfect means. No wonder laissez-faire has such a strong explanatory power. Actually laissez-faire is not fully understood until the economy is understood as a divine institution. In other words, all human intervention into the economy corrupts and disrupts because human knowledge is finite and cannot comprehend that which is infinite, like the omnipresence and omniscience and omnipotence of the market processes going on in the economy.

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What Is The Divine Economy Theory?

The core of the divine economy theory is the Divine Economy Model. It is a model built using the subjectivist methodology. It starts off conceptually simple but quickly gains complexity and dynamics. It becomes a lens that focuses our vision and makes it easier to see the economic realities.

The amazing congruence that is inherent in the economy is evident at the microeconomic level in the Divine Microeconomy Model and at the interface with ethics in the Ethics of the Divine Economy Model. In other words, macroeconomics and microeconomics and ethics are all inseparable in reality yet each is distinct enough to lead to a magnified scientific understanding by examining each separately.

The essence of divine economy theory is that the equilibrium power that is the motivating force in the economy is like gravity, and it is like magnetism, and it is a manifestation of the power and bounty of God.

It cannot be thwarted, only distorted temporarily. Economic laws reveal how it works.

What is unique about economic equilibrium is that the economy exists only because humans exist and humans act because they exist. Humans are divine since they are created in the image of God, meaning that they possess, in potential, all of the names and attributes of God. The economy is the expression of human action and human action is the expression of the inherent names and attributes of God.

To conclude this description of the divine economy, here is a summary statement: The economy is a divine institution and the term ‘divine economy’ refers to its equilibriating power.

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Hermeneutics Is An Attack On Subjectivism.

Empiricism is hermeneutics and hermeneutics is empiricism! I will explain.

The empiricist needs data in some form to serve as the basis for proof of the specific hypothesis. In the natural sciences the data collected paints a clear picture and if it is done properly it can be repeated over and over again. This provides both a proof of and a test for the hypothesis. In the human sciences this is not what happens. The datum collected is nothing more than a random historical event captured at a specific point in time. It may or may not ever be repeated again plus the circumstances can never again be the same. Humans are constantly changing!

Well then, what can an empiricist do with the data collected that was supposedly designed to capture information about a human? Since it cannot possibly represent the human reality – which is subjective – the only other option is to interpret! It is clear then that empiricism in the human sciences is hermeneutics.

Now for the other part of the statement “Empiricism is hermeneutics and hermeneutics is empiricism!” and the accompanying explanation. In the human sciences, such as praxeology and more specifically economics, the only truly scientific methodology is subjectivism. There is no middle ground. Someone cannot come along and say that subjectivism is the proper methodology without then fully recognizing that humans make subjective decisions using their reasoning powers. If someone claims that people are irrational (some humans do have mental illnesses which may cause irrationality at least for short periods of time) then this is an attack on subjectivism.

Subjectivism fully recognizes that natural law can be used to describe the characteristics that are unique to human beings, universally. There is a logical structure that all humans operate within. For example, humans are constrained by their limited knowledge of the future. Another example – one which is foundational – is that humans use reason. For someone to say that people make irrational decisions is a clear attack on subjectivism.

Why would someone want to undermine the methodology of subjectivism? It is obvious why an empiricist would have such a goal. Subjectivism exposes the fallacies of using empiricism in the human sciences (age-old institutions are then in jeopardy). But why would an individual want to undermine the methodology of subjectivism?

If someone claims that people make irrational decisions then it creates a niche for someone to fill as the ultimate judge of what is rational and what is not. Someone may be ego-driven enough to want that privilege but just imagine the horrors. This hermeneutist takes away the right of subjectiveness for anyone who does not please this judge! How ironic it would be if such a person would claim to be a friend of liberty and justice! Ultimately this hermeneutist will make the empirical decision: “Are you rational (+) or are you irrational (-)?” and it is this binary code that fits empiricism but in no way, shape or form does it fit subjectivism.

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Voluntary Social Cooperation Is Part Of Natural Law.

Civilization advances best when knowledge flows optimally. Of course there is never perfect knowledge nor is there uniformity of understanding of the knowledge, both because of human differences but also because other factors, since humans are not omnipresent or omniscient. That said, when the flow of knowledge is optimal the development of individuals and of society has great potential to be tremendously transforming. I can suggest at this point that it is virtually impossible for us to envision the possibilities. We have a difficult enough time to even envision the beauty of an unhampered market economy.

But when individuals and societies (and therefore civilization) can freely enjoy the bounty of the optimal flow of knowledge the ethics advances too. This combination of higher and higher powers of the investigation of truth combined with ethical maturation will be a great leap forward in the process of discovering laws. I am sure more natural laws will be discovered and these will be understood more intricately but the enigma that is pretty much understood only at an infantile level now – the human spirit, that is, the associated laws of human action and human reality – will be discovered.
These are the laws that will be discovered and voluntarily inculcated by all. Since these laws will be of a universal nature and fully attuned to the spiritual reality of humans, the voluntary social cooperation – to degrees that we cannot yet envision – will be understood as part of natural law.

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What Is A Government (Not A State)?

Government is a voluntarily chosen means – a type of social cooperation – for achieving the ends desired within a particular society. It may be that the type of social cooperation chosen does not resemble what contemporary thought considers a ‘government’ but it is voluntarily and non-coercively chosen, so for that time and place it is perfectly fine and subject to change if the results do not turn out to be desirable.

Someone may say that this is confusing spontaneous order with government. Spontaneous order may include all of the voluntary choices made in society, including those means that serve as a government for certain agreed upon tasks, but spontaneous order could just as easily not have a governmental element.

Government is only one of many means to attain the ends chosen. Therefore it can be one of the means voluntarily chosen. It would be folly for a society to choose government as a means to attain one or several of its ends without very specific constraints founded firmly on the preservation of property rights. Of course there are always ‘private’ means as alternative means and the more people understand the beauty of these private means the higher they will be regarded, but ultimately voluntary choices need to be made for the ethics of society to advance properly. Freedom and liberty allow for the optimal development of ethics. This is what leads to the greatest advancement of civilization.

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Is Government An Inherent Part Of Human Nature?

As social beings, humans recognize the advantages of cooperation and so there will always be a pattern in society that will be chosen as the means for advancing civilization. The future pattern that will best serve as the means to that end will be untainted by the desire for power. In other words any and all ego-driven alternative means will be readily recognized as corrupt and quickly discarded.

One word that can be used to describe ‘a pattern in society’ is ‘government’ although in the future it will not resemble what is familiar to us or what it looks like now in these Dark Ages of economics.

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For more information go to my newly renovated website.

If you know of anyone interested in ethics and economics,
or liberty and justice, please send them this link:
http://divineec.ipower.com/2/