Sunday, June 28, 2009

The Essential Library

The following are the books which have been the most formative for my worldview.

Human Nature

David Hume: A Treatise of Human Nature

Charles Darwin: Origin of the Species


Economics

Carl Menger: Principles of Economics

Eugen von Bohm-Bawerk: Capital and Interest

Ludwig von Mises: The Theory of Money and Credit    |   Human Action

Friedrich von Hayek: Prices and Production

Murray Rothbard: Man, Economy, and State


Ethics & Political Philosophy

Murray Rothbard: The Ethics of Liberty  |  For a New Liberty: The Libertarian Manifesto

Frederic Bastiat: The Law

Lysander Spooner: No Treason

Estienne De La Boetie: Discourse on Voluntary Servitude

John Locke: Second Treatise of Civil Government


History

Jean Gimpel: Medieval Machine: The Industrial Revolution of the Middle Ages (Amazon.com)

Richard Rubenstein: Aristotle's Children: How Christians, Muslims, and Jews Rediscovered Ancient Wisdom and Illuminated the Dark Ages (Amazon.com)

Article Recommendations

Current Events

The Health Czar Can't Calculate

Why Obamacare Can't Work: The Calculation Argument

Global Warming is a Fraud: Best essay I've read yet on global warming.

Ethics

Ought Presupposes Can by Steve Horwitz

History

John Lilburne: The First English Libertarian

By Murray Rothbard...

  • The Origins of Individualist Anarchism in America
  • Origins of the Welfare State in America, in which Rothbard reveals the Progressive Movement to have evolved out of Great Revival Yankee pietism.
  • World War I as Fulfillment, in which Rothbard reveals World War I to be a natural extension of the Progressive Movement
  • The Federal Reserve as a Cartelization Device
  • The Ontological Revolution: The Proto-Skepticism of Heraclitus

    This post is one in a series on the History of Epistemological Thought.  Previously in this series: Induction in Ancient Greek Thought.

    A key element of the cosmologies of the Milesian physiologi is the phenomenon of change.  Each Milesian believed the entire universe was once composed of a single kind of matter.  This primordial substance was called arche.  For Thales it was water; for Anaximander it was an underlying substance he called Te Apeiron.  For Anaximander's student Anaximines it was air.  This arche then underwent change, becoming the diverse forms of matter we are familiar with today.

    Change fascinated a later thinker name Heraclitus.  Heracltius noticed things that were in a constant state of change.  One of his many examples of this was a certain kind of potion.  It consisted of barley mixed with wine.  The barley, if left alone, always settles to the bottom.  Thus separated out, the potion is no more, since its existence depends on a mixing of the two ingredients.  Therefore, for the potion to persist, it must be stirred constantly.  The potion is in the motion, as it were.  The existence of the potion depends on ever-occurring change (stirring).

    Heraclitus's most famous saying was, "You cannot step into the same river twice."  This is because waters are constantly both leaving (from the mouth) and entering (from the sources) the river.  So the second time you place your foot into a river, you are placing it into a different mass of water than you did before.

    Heraclitus believed that the whole universe was like his potion and like rivers: in a constant state of flux.  Presumably Heraclitus would not have been surprised at the modern understanding that the human body is constantly sloughing off cells and generating new ones, such that one's body is comprised of almost completely different individual cells from one decade to the next.  If the whole universe is in flux what do we really mean when we refer to, for example, the Colorado River or Kevin Bacon?  If we think we are referring to distinct material objects, then both the Colorado River and Kevin Bacon cease to be the moment after designating them as such.  The Colorado River instantly becomes an assemblage of different water molecules from before, and Kevin Bacon instantly becomes an assemblage of different cells than before.

    If all things are constantly in flux, what can it mean to "be" at all?  Can we really know what anything "is" if all things are constantly changing?

    Such questions, of the very meaning of being, are what comprise the philosophical field of ontology; and Heraclitus seems to have been the earliest known philosopher to have asked them.  This began a long tradition whose latest inglorious highlight was President Bill Clinton musing over what the "definition of 'is' is."  These questions would prove revolutionary in western philosophy.  The Milesians and the Pythagoreans seemed to promise knowledge regarding the most fundamental workings of the universe itself.  Heraclitus's conception of a world in constant flux threatened to take away not only that knowledge, but knowledge of even the most everyday facts of life.  In this way, Heraclitus was something of a proto-skeptic.  One of Heraclitus's followers, according to a rather defamatory story written by Plato, was so averse to saying anything certain, that he was reduced to saying nothing, and merely moving his finger back and forth.

    Next in this series: The Ontological Counterrevolution: Parmenides, the First Extreme Rationalist

    The Ontological Revolution: The Proto-Skepticism of Heraclitus

    This post is one in a series on the Epistemology and Worldview Throughout History.  Previously in this series: Induction in Ancient Greek Thought.

    A key element of the cosmologies of the Milesian physiologi is the phenomenon of change.  Each Milesian believed the entire universe was once composed of a single kind of matter.  This primordial substance was called arche.  For Thales it was water; for Anaximander it was an underlying substance he called Te Apeiron.  For Anaximander's student Anaximines it was air.  This arche then underwent change, becoming the diverse forms of matter we are familiar with today.

    Change fascinated a later thinker name Heraclitus.  Heracltius noticed things that were in a constant state of change.  One of his many examples of this was a certain kind of potion.  It consisted of barley mixed with wine.  The barley, if left alone, always settles to the bottom.  Thus separated out, the potion is no more, since its existence depends on a mixing of the two ingredients.  Therefore, for the potion to persist, it must be stirred constantly.  The potion is in the motion, as it were.  The existence of the potion depends on ever-occurring change (stirring).

    Heraclitus's most famous saying was, "You cannot step into the same river twice."  This is because waters are constantly both leaving (from the mouth) and entering (from the sources) the river.  So the second time you place your foot into a river, you are placing it into a different mass of water than you did before.

    Heraclitus believed that the whole universe was like his potion and like rivers: in a constant state of flux.  Presumably Heraclitus would not have been surprised at the modern understanding that the human body is constantly sloughing off cells and generating new ones, such that one's body is comprised of almost completely different individual cells from one decade to the next.  If the whole universe is in flux what do we really mean when we refer to, for example, the Colorado River or Kevin Bacon?  If we think we are referring to distinct material objects, then both the Colorado River and Kevin Bacon cease to be the moment after designating them as such.  The Colorado River instantly becomes an assemblage of different water molecules from before, and Kevin Bacon instantly becomes an assemblage of different cells than before.

    If all things are constantly in flux, what can it mean to "be" at all?  Can we really know what anything "is" if all things are constantly changing?

    Such questions, of the very meaning of being, are what comprise the philosophical field of ontology; and Heraclitus seems to have been the earliest known philosopher to have asked them.  This began a long tradition whose latest inglorious highlight was President Bill Clinton musing over what the "definition of 'is' is."  These questions would prove revolutionary in western philosophy.  The Milesians and the Pythagoreans seemed to promise knowledge regarding the most fundamental workings of the universe itself.  Heraclitus's conception of a world in constant flux threatened to take away not only that knowledge, but knowledge of even the most everyday facts of life.  In this way, Heraclitus was something of a proto-skeptic.  One of Heraclitus's followers, according to a rather defamatory story written by Plato, was so averse to saying anything certain, that he was reduced to saying nothing, and merely moving his finger back and forth.

    Next in this series: The Ontological Counterrevolution: Parmenides, the First Extreme Rationalist

    Article Recommendations

    Current Events

    The Health Czar Can't Calculate

    Why Obamacare Can't Work: The Calculation Argument

    Global Warming is a Fraud: Best essay I've read yet on global warming.

    Ethics

    Ought Presupposes Can by Steve Horwitz

    History

    John Lilburne: The First English Libertarian

    By Murray Rothbard...

  • The Origins of Individualist Anarchism in America
  • Origins of the Welfare State in America, in which Rothbard reveals the Progressive Movement to have evolved out of Great Revival Yankee pietism.
  • World War I as Fulfillment, in which Rothbard reveals World War I to be a natural extension of the Progressive Movement
  • The Federal Reserve as a Cartelization Device
  • The Essential Library

    The following are the books which have been the most formative for my worldview.

    Human Nature

    David Hume: A Treatise of Human Nature

    Charles Darwin: Origin of the Species


    Economics

    Carl Menger: Principles of Economics

    Eugen von Bohm-Bawerk: Capital and Interest

    Ludwig von Mises: The Theory of Money and Credit    |   Human Action

    Friedrich von Hayek: Prices and Production

    Murray Rothbard: Man, Economy, and State


    Ethics & Political Philosophy

    Murray Rothbard: The Ethics of Liberty  |  For a New Liberty: The Libertarian Manifesto

    Frederic Bastiat: The Law

    Lysander Spooner: No Treason

    Estienne De La Boetie: Discourse on Voluntary Servitude

    John Locke: Second Treatise of Civil Government


    History

    Jean Gimpel: Medieval Machine: The Industrial Revolution of the Middle Ages (Amazon.com)

    Richard Rubenstein: Aristotle's Children: How Christians, Muslims, and Jews Rediscovered Ancient Wisdom and Illuminated the Dark Ages (Amazon.com)

    Saturday, June 27, 2009

    Bohm-Bawerk and the Business Cycle

    Ludwig von Mises is credited with first formulating the Austrian Theory of the Business Cycle.  But in the following much earlier passage by Eugen von Bohm-Bawerk (who was a great influence on Mises) one can see the theory shadowed forth.

    Bohm-Bawerk considers below what would happen if, for some reason, no premium was placed on goods sooner over goods later (time preference), and thereby an absence of interest occurring.  He shows how this situation would be unsustainable.

    The possibility of obtaining means of subsistence free of agio would be certain to tempt undertakers into immoderate extension of the production period. If this were to occur only partially and in a few branches of production, naturally the limited stocks of subsistence would leave so much less for the other branches of production; these latter would have to curtail their processes unnaturally; and there would ensue a deficiency in the social provision which would outweigh the increased return got from the favoured branches through the immoderate extension of their processes.  But if the excessive extension were to be introduced all over, the community's stock of subsistence would come to an end sooner than the fruits of processes thus unduly extended could mature; there would be deficiency in provision, want, and distress; famine prices would recall the misdirected natural powers, and put them, with difficulty, to supply provision for the moment. All this could not happen without serious disturbance, expense, and loss.

    Now the constant presence of the agio on present goods is like a self-acting drag on the tendency to extend the production period; without checking it all at once it makes it more difficult, and more difficult in proportion to the projected length of the process. Extensions which would be harmful as regards social provision are thus made economically impossible. Moderate extensions over the average process, however, are not absolutely prevented, but are limited to those branches where, from peculiar economic or technical circumstances, the productiveness that goes with the extension of the period is so great that they can bear the progressive burden of the agio. Branches, again, where longer processes are somewhat, but only a little, more productive, are tempted to escape the burden of agio by recurring to periods under the average. Thus, finally, under the influence of the agio, the total fund of subsistence is divided out automatically among the individual branches of production, in such amounts that each branch adopts that length of process which—in the given condition of the fund—is most favourable to the total provision.

    Eugen von Bohm-Bawerk, The Positive Theory of Capital, Book VI, Chapter VI, (from The Library of Economics and Liberty)

    The theory is almost all here: the immoderate extension of the production period (lengthening of the chain of production), the long-term necessity for savings and investment to be in balance, and the role of the interest rate in keeping that balance.  All Bohm-Bawerk needed do was to extend this analysis of a situation with a complete lack of agio/interest to situations with artificially low agio/interest, and the Austrian Theory of the Business Cycle might have come rushing forth from his pen.