By Ludwig von Mises
Written towards the tip of Mises's existence, his final monograph, ''The final origin of monetary Science'', lower back to technological know-how, economics as a technology according to human motion. Mises believed that, because the e-book of ''Human Action'', economists and scientists alike had misinterpreted the belief of economics as a technology via deeming it epistemological positivism - that they believed that the ''science'' foundation was once nonetheless extra rooted in philosophy than in genuine technological know-how. during this quantity, Mises argued that economics is a technology simply because human motion is a traditional order of lifestyles and that it's the activities of people that confirm markets and capital judgements. considering the fact that Mises believed those hyperlinks might be confirmed scientifically, he concluded that economics, with its foundation on that human motion, is certainly a technological know-how in its personal correct and never an ideology or a metaphysical doctrine. What has been defined as his such a lot passionate paintings, ''The final beginning of monetary Science'' brings jointly the entire topics from Mises's earlier paintings.
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Extra info for The Ultimate Foundation of Economic Science: An Essay on Method
Example text
Yet they are indispensable for conceiving what is going on in this reality. 5 Following in the wake of Kant's analyses, philosophers raised the question: How can the human mind, by aprioristic thinking, deal with the reality of the external world? As far as praxeology is concerned, the answer is obvious. Both, a priori thinking and reasoning on the one hand and human action on the other, are manifestations of the human mind. The logical structure of the human mind creates the reality of action.
In a universe lacking this regularity there could not be any thinking and nothing could be experienced. For experience is the awareness of identity or the absence of identity in what is perceived; it is the first step toward a classification of events. And the concept of classes would be empty and useless if there were no regularity. If there were no regularity, it would be impossible to resort to classification and to construct a language. All words signify bundles of regularly connected acts of perception or regular relations among such bundles.
Then the theorems of Descartes are neither better nor worse than the bungling of Peter, a dull candidate for a degree, in his examination paper. The material factors cannot err. They have produced in the man Descartes co-ordinate geometry and in the man Peter something that his teacher, not enlightened by the gospel of materialism, considers as nonsense. But what entitles this teacher to sit in judgment upon nature? Who are the materialist philosophers to condemn what the material factors have produced in the bodies of the "idealistic" philosophers.
