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axiomata
03-11-2009, 11:59 PM
I realize it is easy to want to just mirror all the articles at mises.org over here, but this latest is, in my opinion, one of the best original articles I have seen over there. Perhaps it is because I share the author's background in empirical physics and a newly discovered passion for Austrian economics.


Science Is as Science Does (http://blog.mises.org/archives/009588.asp)

Mises Daily by Benjamin C. Richards | Posted on 3/11/2009 12:00:00 AM

Benjamin C. Richards received his BA in philosophy from Covenant College. He is currently completing his PhD in semiconductor quantum optics at the College of Optical Sciences, the University of Arizona.

I have a bone to pick with Keynesian economists. It is not that they are overseeing the systematic destruction of our economy, although I do object to that. It is not that they are widely trumpeting the necessity of the plunder of the American people on behalf of big bankers, although I do disapprove of such doings. I will even leave aside for today their willful destruction of the so-called "money" that I am forced, against my will, to use.

The quarrel I have with them today is that, in all their nefarious schemes, they insist on claiming for themselves the mantle of "empirical science." I have a deep personal affection for "empirical science," and so I beg to be allowed to speak a word or two in its defense.

By what right do I challenge this claim of the economists? I am an experimental physicist by profession. If there is such a thing as empirical science at all, I believe that experimental physics fits the definition, so I have had some experience with it myself. Now I do not dispute that economics is a science. Austrian economists do not dispute that economics is a science; it is just that they understand it to be a logical science, the science of human action.

Austrian economists deny that economics is an empirical science, that is, one whose theories can only be known to be true by experimental verification. Economics is a science in the same sense that mathematics and logic are sciences. Its claims are based on logical deduction from indisputable axioms, and may be illustrated historically, but never verified or falsified experimentally. In the same way, we do not ask for experimental verification that a straight line is the shortest distance between two points on a two-dimensional plane.

The Austrian economists have not fallen victim to the invasion of logical positivism that has wrought so much havoc in our intellectual landscape. The logical positivists wished to eschew metaphysics, to escape transcendence, to leave behind forever the tyranny of an immaterial world of ideas. And so they devised a rigid criterion of knowledge: you cannot know anything you cannot empirically verify.

Suddenly, time-honored and venerable disciplines, such as history, ethics, and theology, found themselves unwelcome guests at the table of scientific discourse. Even mathematics itself felt its foundations shaken. But with little delay, logic came to its own rescue! The logical positivists' criterion did not meet its own demand: logical positivism is self-refuting. In short order, it became an amusing relic in the annals of undergraduate philosophy.

But scientists never got the memo, and there persists to this day a widespread prejudice that the only "real" sciences are empirical sciences. And Keynesians want to be scientists too! So they criticize Austrian economists for not being scientific — though, of course, in the only sense of "scientific" they recognize, the positivist sense. No hand-waving nonsense for Keynesians! No floating on the ethereal heights of logic and deduction like those superstitious Austrians! They are empirical scientists, grounded in the hard and unforgiving reality of facts and experimental verification.
"Economics is a science in the same sense that mathematics and logic are sciences."

But just here is where I wish to raise a "point of order," as they say. After all, I am not a professional economist. I am a physicist. But for this reason I know what to do with the theories of an empirical science. In an empirical science, if we are to retain any criteria at all, we must at least agree to abandon theories that routinely fail in their predictions. This is a small thing I ask of the Keynesians, if they wish to stand in the ranks of empirical scientists. So let us consider the record.

How did I hear about Austrian economics in the first place? Undoubtedly like many people, I became aware of it through the presidential campaign of Ron Paul. He talked about inflation, sound money, the Federal Reserve, the business cycle, and also that we were heading for a major economic disaster if we didn't mend our ways. Of course, he was ridiculed by the other candidates for his views: "What is he talking about?" The mainstream press systematically ignored him. But I heard what he had to say. It made sense.

I did more research on the topic, and found the Mises Institute and its seemingly infinite storehouse of resources. I became a believer in the Austrian theory of the business cycle. Austrian economists were unanimously in agreement with Ron Paul in predicting a serious financial catastrophe as the inevitable consequence of our fiscal and monetary policies. Many adherents of the Austrian School predicted some of its details, such as the bursting of the housing bubble: Gary North, Bill Bonner, Peter Schiff, and Frank Shostak, just to name a few.

But what about the Keynesians? How did their theories fare in predicting what most economists now agree is the greatest financial disaster since at least the Great Depression? One would think that an empirical theory worth its salt could have predicted a crisis of such epic proportions — if it could predict anything at all.

But what did we hear from them, from even the best and brightest? Alan Greenspan repeatedly denied the existence of a housing bubble. Through the first half of last year, Ben Bernanke and Henry Paulson continually assured us that the economy was fundamentally sound, the banks were solvent, and that the subprime crisis was well contained. If the mainstream economists were really concerned, they didn't let on. Nouriel Roubini was the lone exception, and he was only given coverage because he represented a contrary opinion, a curiosity.

Then, suddenly, everything hit the fan, and we were all assured that if these same people who weeks ago denied that anything was wrong didn't immediately get 700 billion dollars to do whatever they wanted with it, then the entire world economy was going to collapse in a matter of days.

I asked a Keynesian about this the other day in a Q&A session. He had been debating Walter Block and was critical of Dr. Block's Austrian view of the scientific status of economics. I simply wanted to know, if his discipline was so empirical, if he had in fact predicted this current mess, since the Austrians certainly had. He responded,


Economies are like the weather, very complicated systems. We don't get things right every time. You don't fire your weatherman just because he's wrong once in a while.

Well, if the weatherman misses with his temperature forecast by five degrees, that's one thing. If he misses the fact that a class-five hurricane the size of Texas is speeding directly for New York City — not only fails to predict it but explicitly denies its existence up until the moment it hits — I'd find another weatherman.

Austrian economists said a hurricane was coming. They didn't know precisely when, but it was coming, and it was a big one. Keynesians denied its existence.

Austrian economists don't claim to be doing empirical science. Keynesians do. What is ironic to me as an empirical scientist, is that it is the Austrians who get their predictions right, while Keynesians seem to have been caught like deer in the headlights.

This pattern is nothing new to the current crisis. It was Ludwig von Mises who predicted the Great Depression, while Irving Fisher, still highly revered by the Keynesians, proceeded to lose his fortune.Download PDF

It was the Keynesians who assured us that we were headed for a severe recession (which never materialized) after World War II if the government cut back on its spending.

It was Fed chairman Arthur Burns who assured Murray Rothbard that a continuation of the inflationary recession was impossible.Download PDF

$20 $18
"If we are to retain any criteria at all, we must at least agree to abandon theories that routinely fail in their predictions."

Time after weary time, it is the mainstream and Keynesian economists (who ridicule and ignore Austrian economics as unscientific) whose predictions are utterly refuted by the events of history. Yet they continue to propound their eternal nonsense and use government coercion to force their bankrupt ideology on everyone else. As Paul Feyerabend said, "I have no objection to incompetence but I do object when incompetence is accompanied by boredom and self-righteousness."

I would also add that I object when incompetence, boredom, and self-righteousness are accompanied by government coercion. But that is a digression.

What I mean to insist on here is that Keynesian economists, who claim to be empirical scientists, ought to abandon their theory. The entire history of civilization stands as a monumental falsification of it. Or please, at the very least, stop degrading the good name of empirical science with such rubbish.

Conza88
03-12-2009, 01:24 AM
:D Print and send to all your professors.

jon_perez
03-12-2009, 10:25 AM
Austrian economists deny that economics is an empirical science, that is, one whose theories can only be known to be true by experimental verification. Economics is a science in the same sense that mathematics and logic are sciences. Its claims are based on logical deduction from indisputable axioms, and may be illustrated historically, but never verified or falsified experimentally. In the same way, we do not ask for experimental verification that a straight line is the shortest distance between two points on a two-dimensional plane.BAH... Austrians are just as misguided and full of arrogance and bullshit regarding economics as the Keynesians or other schools.

Most are just cynically taking advantage of the failure of the current orthodoxy to try to push their own views on the mainstream.

They fail to realize that economics is also as much about psychological behaviour as it is about empirical evidence and logical connect-the-dotting. The latter two, even taken together cannot paint a complete picture of economics.

Soros' idea of reflexivity, although I don't think he develops this lucidly enough in any of his books I've read so far, and newer theories which talk about "complex adaptive systems" are needed for a broader understanding of economics. Because knowledge about what might happen in the future affects human behaviour, feedback loops do develop and have economic effects.

None of the old schools of economics, Keynesian, Austrian, what-have-you, can offer us anywhere close to a complete analytical framework.

Conza88
03-12-2009, 07:34 PM
BAH... Austrians are just as misguided and full of arrogance and bullshit regarding economics as the Keynesians or other schools.

Most are just cynically taking advantage of the failure of the current orthodoxy to try to push their own views on the mainstream.

They fail to realize that economics is also as much about psychological behaviour as it is about empirical evidence and logical connect-the-dotting. The latter two, even taken together cannot paint a complete picture of economics.

Soros' idea of reflexivity, although I don't think he develops this lucidly enough in any of his books I've read so far, and newer theories which talk about "complex adaptive systems" are needed for a broader understanding of economics. Because knowledge about what might happen in the future affects human behaviour, feedback loops do develop and have economic effects.

None of the old schools of economics, Keynesian, Austrian, what-have-you, can offer us anywhere close to a complete analytical framework.

No it's not. The premise of Austrian Economics is HUMAN ACTION. It is axiomatic.

You cannot act irrationally. (And if you question this, as you will... all I'm going to do is paste the correlating text from Human Action that fcken shits on your fallacies... so save yourself the time and read it/look it up yourself)

You haven't even read Human Action so stfu. :o

jon_perez
03-13-2009, 08:54 AM
No it's not. The premise of Austrian Economics is HUMAN ACTION. It is axiomatic.

You cannot act irrationally.You may act "rationally" to the best of your knowledge. Unfortunately, human knowledge is massively imperfect.

Like I mentioned in another thread, if most people *knew* just how precariously leveraged IndyMac, BoA, Citibank, etc... were, they would have acted as Rothbard hypothesizes would happen in a totally unregulated banking system... "rationally" taken their money out of these institutions early on and prevented them from going bust big-time. Unfortunately, complacency and tradition are often strong counter-trends against so-called rational behavior.

Anyway, you could say the self-policing deregulated framework _eventually_ worked to an extent: now the bubble HAS burst, awareness has now hit mainstream and people are bound to far less trusting of banks in the future.

Of course it did have to get this big and messy before things corrected themselves, hence you find the argument for (wisely crafted) regulation to prevent such things from happening in the first place. It's not that regulation per se is bad, it's just most probably that the regulatory framework in the US is so badly crafted due to the political process that some people just throw their hands in disgust and conclude that regulation per se is evil.

Conza88
03-13-2009, 09:06 AM
You may act "rationally" to the best of your knowledge. Unfortunately, human knowledge is massively imperfect.

Like I mentioned in another thread, if most people *knew* just how precariously leveraged IndyMac, BoA, Citibank, etc... were, they would have acted as Rothbard hypothesizes would happen in a totally unregulated banking system... "rationally" taken their money out of these institutions early on and prevented them from going bust big-time. Unfortunately, complacency and tradition are often strong counter-trends against so-called rational behavior.

See below post.


Anyway, you could say the self-policing deregulated framework _eventually_ worked to an extent: now the bubble HAS burst, awareness has now hit mainstream and people are bound to far less trusting of banks in the future.

Wouldn't say it's over. They're trying to re-inflate.


Of course it did have to get this big and messy before things corrected themselves, hence you find the argument for (wisely crafted) regulation to prevent such things from happening in the first place. It's not that regulation per se is bad, it's just most probably that the regulatory framework in the US is so badly crafted due to the political process that some people just throw their hands in disgust and conclude that regulation per se is evil.

What's corrected? It's not over yet. It's just begun. There is no such thing as wise regulation. You END the FED, it's as simple as that.

Conza88
03-13-2009, 09:10 AM
4. Rationality and Irrationality; Subjectivism and Objectivity of Praxeological Research


Human action is necessarily always rational. The term “rational action” is therefore pleonastic and must be rejected as such. When applied to the ultimate ends of action, the terms rational and irrational are inappropriate and meaningless. The ultimate end of action is always the satisfaction of some desires of the acting man. Since nobody is in a position to substitute his own value judgmentsfor those of the acting individual, it is vain to pass judgment on other people’s aims and volitions. No man is qualified to declare what would make another man happier or less discontented. The critic either tells us what he believes he would aim at if he were in the place of his fellow; or, in dictatorial arrogance blithely disposing of his fellow’s will and aspirations, declares what condition of this other man would better suit himself, the critic.
It is usual to call an action irrational if it aims, at the expense of “material” and tangible advantages, at the attainment of “ideal” or “higher” satisfactions.

In this sense people say, for instance—sometimes with approval, sometimes with disapproval—that a man who sacrifices life, health, or wealth to the attainment of “higher” goods—like fidelity to his religious, philosophical, and political convictions or the freedom and flowering of his nation—is motivated by irrational considerations. However, the striving after these higher ends is neither more nor less rational or irrational than that after other human ends. It is a mistake to assume that the desire to procure the bare necessities of life and
health is more rational, natural, or justified than the striving after other goods or amenities. It is true that the appetite for food and warmth is common to men and other mammals and that as a rule a man who lacks food and shelter concentrates his efforts upon the satisfaction of these urgent needs and does not care much for other things. The impulse to live, to preserve one’s own life, and to take advantage of every opportunity of strengthening one’s vital forces is a primal feature of life, present in every living being. However, to yield to this impulse is not—for man—an inevitable necessity.

While all other animals are unconditionally driven by the impulse to preserve their own lives and by the impulse of proliferation, man has the power to master even these impulses. He can control both his sexual desires and his will to live.

He can give up his life when the conditions under which alone he could preserve it seem intolerable. Man is capable of dying for a cause or of committing suicide. To live is for man the outcome of a choice, of a judgment of value. It is the same with the desire to live in affluence. The very existence of ascetics and of men who renounce material gains for the sake of clinging to their convictions and of preserving their dignity and self-respect is evidence that the striving after more tangible amenities is not inevitable but rather the result of a choice. Of course, the immense majority prefer life to death and wealth to poverty.

It is arbitrary to consider only the satisfaction of the body’s physiological needs as “natural” and therefore “rational” and everything else as “artificial” and therefore “irrational.” It is the characteristic feature of human nature that man seeks not only food, shelter, and cohabitation like all other animals, but that he aims also at other kinds of satisfaction. Man has specifically human desires and needs which we may call “higher” than those which he has in common with the other mammals.6 When applied to the means chosen for the attainment of ends, the terms rational and irrational imply a judgment about the expediency and adequacy of the procedure employed. The critic approves or disapproves of the method from the point of view of whether or not it is best suited to attain the end in question. It is a fact that human reason is not infallible and that man very often errs in selecting and applying means. An action unsuited to the end sought falls short of expectation. It is contrary to purpose, but it is rational, i.e., the outcome of a reasonable—although faulty—deliberation and an attempt—although an ineffectual attempt—to attain a definite goal. The doctors who a hundred years ago employed certain methods for the treatment of cancer which our contemporary doctors reject were—from the point of view of present-day pathology—badly instructed and therefore inefficient. But they did not act irrationally; they did their best. It is probable that in a hundred years more doctors will have more efficient methods at hand for the treatment of this disease. They will be more efficient but not more rational than our physicians.

The opposite of action is not irrational behavior, but a reactive response to stimuli on the part of the bodily organs and instincts which cannot be controlled by the volition of the person concerned. To the same stimulus man can under certain conditions respond both by reactive response and by action. If a man absorbs a poison, the organs react by setting up their forces of antidotal defense; in addition, action may interfere by applying counterpoison.

With regard to the problem involved in the antithesis, rational and irrational, there is no difference between the natural sciences and the social sciences. Science always is and must be rational. It is the endeavor to attain a mental grasp of the phenomena of the universe by a systematic arrangement of the whole body of available knowledge. However, as has been pointed out above, the analysis of objects into their constituent elements must sooner or later necessarily reach a point beyond which it cannot go. The human mind is not even capable of conceiving a kind of knowledge not limited by an ultimate given inaccessible to further analysis and reduction. The scientific method that carries the mind up to this point is entirely rational. The ultimate given may be called an irrational fact.

It is fashionable nowadays to find fault with the social sciences for being purely rational. The most popular objection raised against economics is that it neglects the irrationality of life and reality and tries to press into dry rational schemes and bloodless abstractions the infinite variety of phenomena. No censure could be more absurd. Like every branch of knowledge economics goes as far as it can be carried by rational methods. Then it stops by establishing the fact that it is faced with an ultimate given, i.e., a phenomenon which cannot—at least in the present state of our knowledge—be further analyzed.7

The teachings of praxeology and economics are valid for every human action without regard to its underlying motives, causes, and goals. The ultimate judgments of value and the ultimate ends of human action are given for any kind of scientific inquiry; they are not open to any further analysis. Praxeology deals with the ways and means chosen for the attainment of such ultimate ends. Its object is means, not ends.

In this sense we speak of the subjectivism of the general science of human action. It takes the ultimate ends chosen by acting man as data, it is entirely neutral with regard to them, and it refrains from passing any value judgments. The only standard which it applies is whether or not the means chosen are fit for the attainment of the ends aimed at. If Eudaemonism says happiness, if Utilitarianism and economics say utility, we must interpret these terms in a subjectivistic way as that which acting man aims at because it is desirable in his eyes.

It is in this formalism that the progress of the modern meaning of Eudaemonism, Hedonism, and Utilitarianism consists as opposed to the older material meaning and the progress of the modern subjectivistic theory of value as opposed to the objectivistic theory of value as expounded by classical political economy. At the same time it is in this subjectivism that the objectivity of our science lies. Because it is subjectivistic and takes the value judgments of acting man as ultimate data not open to any further critical examination, it is itself above all strife of parties and factions, it is indifferent to the conflicts of all schools of dogmatism and ethical doctrines, it is free from valuations and preconceived ideas and judgments, it is universally valid and absolutely and plainly human.