A positive ethical system has never before been set forth so clearly. In fifteen specific axioms a groundwork is laid which connects the individual to the economy and extends ethics into the realm of both science and religion.
Now when you read and ponder the axioms, starting at the beginning, you will be able to see the whole picture since this blog entry identifies the fifteenth and last axiom. I am open to the possibility that there are other axioms, but regardless, these fifteen represent a complete positive ethical system, fully able to serve as a basis for the economy of the future.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
The eleventh axiom is: The ethics between the macro and the micro level is seamless.
The twelfth axiom is: Acquisition of virtues constitutes private property.
The thirteenth axiom is: Human rights are property rights and property rights are human rights.
The fourteenth axiom is: Production is a human creation, emulating God, the Creator.
The fifteenth axiom is: Pure entrepreneurship is the discovery of something from nothing.
Alertness and discovery are the hallmarks of pure entrepreneurship. Before something is discovered it lies in potential, invisible and unknown. From that veiled realm a pure entrepreneur brings to light something new and unfathomed. Before discovery it did not exist, for all intents and purposes, but after discovery it begins to make a difference in the world.
Does pure entrepreneurship require any earthly station? Alertness is the only qualification! Can a poor person become wealthy? Yes, by the grace of God!
Understanding what pure entrepreneurship is and how it works demonstrates another reason why interventionism is harmful. Barriers created by the interventionists impede the flow of the grace of God and everyone suffers. Without human intervention the full potential of the divine economy exists in latency, simply awaiting the alertness of the pure entrepreneurial spirit. .
Saturday, November 3, 2007
Monday, October 8, 2007
The Ethics of Entrepreneurship!
Entrepreneurship is supremely ethical. To some this may be a surprising statement, to others it may be a curious statement, and to others it may be seen as a long awaited statement. For all it is a statement that opens the door of examination. Ultimately justice is served by speaking openly and truthfully about entrepreneurship.
Consider the depravity of ethics if someone is sick yet no one notices. Entrepreneurship is the part of the human operating system that is actively alert. If someone is sick it is the entrepreneur who notices and acts. We have to purge ourselves of the negative prejudices we have been taught about the word 'entrepreneur.'
Everything that needs changed has to be discovered first and acted upon. Only those who are alert can make the discoveries! Only those who have made the discovery can facilitate change. If something needs changed it is because the change will make things better. Making things worse is unethical, antithetically, making things better is ethical.
This blog entry is a primer for the fifteenth axiom of the positive ethical system set forth in ETHICS of the Divine Economy.
Consider the depravity of ethics if someone is sick yet no one notices. Entrepreneurship is the part of the human operating system that is actively alert. If someone is sick it is the entrepreneur who notices and acts. We have to purge ourselves of the negative prejudices we have been taught about the word 'entrepreneur.'
Everything that needs changed has to be discovered first and acted upon. Only those who are alert can make the discoveries! Only those who have made the discovery can facilitate change. If something needs changed it is because the change will make things better. Making things worse is unethical, antithetically, making things better is ethical.
This blog entry is a primer for the fifteenth axiom of the positive ethical system set forth in ETHICS of the Divine Economy.
Sunday, September 16, 2007
Fourteenth Axiom Given in the New Book: ETHICS of the Divine Economy.
As I draw nearer to the final axiom (the fifteenth) I feel like I am saying goodbye to a dear friend. It sure has been a great pleasure to introduce each axiom and to give you an idea about the foundational nature of each.
But, in reality, I am not saying goodbye. Rather I am making it possible for the world to say hello! And so with this slight change of perspective I am very excited that I am almost finished unveiling the fifteen axioms of the fully endowed positive ethical system. Never before has a fully endowed positive ethical system been clearly spelled out. Therefore I think this probably will turn out to be a monumental feat.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
The eleventh axiom is: The ethics between the macro and the micro level is seamless.
The twelfth axiom is: Acquisition of virtues constitutes private property.
The thirteenth axiom is: Human rights are property rights and property rights are human rights.
The fourteenth axiom is: Production is a human creation, emulating God, the Creator.
This axiom is a more complex, a more advanced axiom of human action and ethics, an axiom that fulfills bits and pieces from the other axioms. Consider how this fourteenth axiom fulfills axiom five and six:
We can deny the existence of God but that does not change the reality that God is closer than our life vein. We can ignore that we are created in the Image of God but every explanation in an atheistic human science is fragmented and not capable of a cohesive understanding.
This lack of a cohesive understanding is the reason that there has never been a fully endowed positive ethical system before. The divine economy theory made it unquestionably evident that science and religion are really merged in their common quest for understanding reality. It is upon that foundation (divine economy theory) that there now rests the ETHICS of the Divine Economy.
But, in reality, I am not saying goodbye. Rather I am making it possible for the world to say hello! And so with this slight change of perspective I am very excited that I am almost finished unveiling the fifteen axioms of the fully endowed positive ethical system. Never before has a fully endowed positive ethical system been clearly spelled out. Therefore I think this probably will turn out to be a monumental feat.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
The eleventh axiom is: The ethics between the macro and the micro level is seamless.
The twelfth axiom is: Acquisition of virtues constitutes private property.
The thirteenth axiom is: Human rights are property rights and property rights are human rights.
The fourteenth axiom is: Production is a human creation, emulating God, the Creator.
This axiom is a more complex, a more advanced axiom of human action and ethics, an axiom that fulfills bits and pieces from the other axioms. Consider how this fourteenth axiom fulfills axiom five and six:
- The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
- The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
We can deny the existence of God but that does not change the reality that God is closer than our life vein. We can ignore that we are created in the Image of God but every explanation in an atheistic human science is fragmented and not capable of a cohesive understanding.
This lack of a cohesive understanding is the reason that there has never been a fully endowed positive ethical system before. The divine economy theory made it unquestionably evident that science and religion are really merged in their common quest for understanding reality. It is upon that foundation (divine economy theory) that there now rests the ETHICS of the Divine Economy.
Monday, September 3, 2007
Thirteenth Axiom Given in the New Book: ETHICS of the Divine Economy
It has been awhile since I made a blog entry that continued to list the next axiom of the fifteen axioms of the positive ethical system developed in ETHICS of the Divine Economy. ( I have been developing several other somewhat related blogs: Education and Ethics, Money and Ethics, and
Economics and Religion.)
Each of the fifteen axioms is foundational so just because this one is the thirteenth it does not mean it is of lesser importance, in fact, this axiom is of extreme importance. As a refresher look through these axioms and as you make your way through them notice how each one is vital and significant.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
The eleventh axiom is: The ethics between the macro and the micro level is seamless.
The twelfth axiom is: Acquisition of virtues constitutes private property.
The thirteenth axiom is: Human rights are property rights and property rights are human rights.
This is not only a logical conclusion but it is internally logical as well. The universality of human rights and the 'ideal' nature of some of types of human rights does not negate the fact that they belong to each person. They belong; in other words, they are a part of the property of each person. For example, my right to worship as I please belongs to me and constitutes a valuable part of what I possess as an individual. These basic human rights represent a portion of my property rights.
Regardless of what other property I acquire, my human rights are guaranteed. Notwithstanding, there have been murderous despots that tried to strip away these property rights. Ultimately humans are spiritual beings which makes these basic human rights inalienable even if the outcome is death.
In a similar manner the material and ideal 'things' that I peacefully acquire are manifestations of expressions of myself. As such they belong to me rightfully and constitute one aspect of my human rights.
Just as it is unethical to violate human rights it is just as unethical to violate property rights since these are reflections of and expressions of human rights.
Economics and Religion.)
Each of the fifteen axioms is foundational so just because this one is the thirteenth it does not mean it is of lesser importance, in fact, this axiom is of extreme importance. As a refresher look through these axioms and as you make your way through them notice how each one is vital and significant.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
The eleventh axiom is: The ethics between the macro and the micro level is seamless.
The twelfth axiom is: Acquisition of virtues constitutes private property.
The thirteenth axiom is: Human rights are property rights and property rights are human rights.
This is not only a logical conclusion but it is internally logical as well. The universality of human rights and the 'ideal' nature of some of types of human rights does not negate the fact that they belong to each person. They belong; in other words, they are a part of the property of each person. For example, my right to worship as I please belongs to me and constitutes a valuable part of what I possess as an individual. These basic human rights represent a portion of my property rights.
Regardless of what other property I acquire, my human rights are guaranteed. Notwithstanding, there have been murderous despots that tried to strip away these property rights. Ultimately humans are spiritual beings which makes these basic human rights inalienable even if the outcome is death.
In a similar manner the material and ideal 'things' that I peacefully acquire are manifestations of expressions of myself. As such they belong to me rightfully and constitute one aspect of my human rights.
Just as it is unethical to violate human rights it is just as unethical to violate property rights since these are reflections of and expressions of human rights.
Tuesday, August 21, 2007
Divine Economy Ethics Relieves The Burden!
What will be the description of human economic life when the divine economy theory becomes recognized as the truest economic science (because it combines subjectivism and the human spiritual reality)? I will tell you what I mean by it after I answer the question with the reply: "Life is simple."
One of the chief reasons life is simple in a community or in a world where the divine economy theory is practiced is because of the role of ethics. By simple I do not mean primitive in any way.
The days of primitive existence are fading away but the difference between what is happening under interventionism and what will happen with the divine economy theory in operation has to do with materialism. Under interventionism all lifestyles become secondary to the materialism driven by intervention. Within an economy operating according to the divine economy theory all lifestyles become refined but remain intact. This diversity actually manifests itself economically as a higher degree of division of labor.
Returning to the reply: 'Life is simple.' Consider the difference in human cooperation when unity and peace are the ends universally chosen and all the wonderful natural and human resources are seen as the means to achieve it. Notwithstanding - the diversity of ability and willingness that leads to the acquisition of wealth does not create a burden or an ethical dilemma.
The threshold that serves as an ethical indicator is 'Life is simple.' If wealth begins to take on the characteristics of a burden then it is recognized as no longer facilitating the attainment of the ends - unity and peace. These resources then will voluntarily be freed up - thereby relieving the burden - and these resources will be channeled in a direction that serves as a better means towards the attainment of the universally chosen ends of unity and peace.
One of the chief reasons life is simple in a community or in a world where the divine economy theory is practiced is because of the role of ethics. By simple I do not mean primitive in any way.
The days of primitive existence are fading away but the difference between what is happening under interventionism and what will happen with the divine economy theory in operation has to do with materialism. Under interventionism all lifestyles become secondary to the materialism driven by intervention. Within an economy operating according to the divine economy theory all lifestyles become refined but remain intact. This diversity actually manifests itself economically as a higher degree of division of labor.
Returning to the reply: 'Life is simple.' Consider the difference in human cooperation when unity and peace are the ends universally chosen and all the wonderful natural and human resources are seen as the means to achieve it. Notwithstanding - the diversity of ability and willingness that leads to the acquisition of wealth does not create a burden or an ethical dilemma.
The threshold that serves as an ethical indicator is 'Life is simple.' If wealth begins to take on the characteristics of a burden then it is recognized as no longer facilitating the attainment of the ends - unity and peace. These resources then will voluntarily be freed up - thereby relieving the burden - and these resources will be channeled in a direction that serves as a better means towards the attainment of the universally chosen ends of unity and peace.
Tuesday, July 31, 2007
Quotable #1 From The Divine Economy Theory.
"The necessary condition of prosperity is freedom." by Bruce Koerber
When we are dealing with truth it is inevitable that there will be profound discoveries. Consider the moment when Patrick Henry spoke his quotable exclamation - 'Give me liberty or give me death' - and you will see that words combined and presented at the right moment can arouse us and that is because the meaning is perceived as profound!
As we are entering the era of the divine economy theory there will be simple statements that open vistas and shake the old paradigms.
It is true that to the classical liberal the above quote of mine appears as standard and nothing exceptional. But put it into the context of the divine microeconomy theory and all of the sudden things begin to shake and boundaries between ethics and economics begin to melt, and so the expressed reaction becomes mostly one of two: either appreciation of its profundity, or scoffing at its irrelevance.
The body of work now extant on the divine economy theory exposes the claim of irrelevance as a weak and unscientific response. Clearly the only way to justify the claim of irrelevance is to prove it to be the case, not simply to recede.
Back to the underlying reason why this quote is worthy of being noted: Implied in the concept of freedom is the absence of intervention and implied in the thesis of prosperity is that intervention is the antithesis.
When we are dealing with truth it is inevitable that there will be profound discoveries. Consider the moment when Patrick Henry spoke his quotable exclamation - 'Give me liberty or give me death' - and you will see that words combined and presented at the right moment can arouse us and that is because the meaning is perceived as profound!
As we are entering the era of the divine economy theory there will be simple statements that open vistas and shake the old paradigms.
It is true that to the classical liberal the above quote of mine appears as standard and nothing exceptional. But put it into the context of the divine microeconomy theory and all of the sudden things begin to shake and boundaries between ethics and economics begin to melt, and so the expressed reaction becomes mostly one of two: either appreciation of its profundity, or scoffing at its irrelevance.
The body of work now extant on the divine economy theory exposes the claim of irrelevance as a weak and unscientific response. Clearly the only way to justify the claim of irrelevance is to prove it to be the case, not simply to recede.
Back to the underlying reason why this quote is worthy of being noted: Implied in the concept of freedom is the absence of intervention and implied in the thesis of prosperity is that intervention is the antithesis.
Sunday, July 22, 2007
Twelfth Axiom Given in the New Book: ETHICS of the Divine Economy.
Guess what, relevance has everything to do with our human perspective! Tell me something of relevance that does not connect to the human perspective. Implied then in this definition of relevance is the significance of the human being!
Ponder the vastness of everything whether infinitely large or infinitely small and then again see that it has relevance to us, therefore it has relevance! We humans serve as a focal point and we represent a microcosm of what is significant.
Use these first eleven axioms as stepping stones to arrive at the twelfth.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
The eleventh axiom is: The ethics between the macro and the micro level is seamless.
The twelfth axiom is: Acquisition of virtues constitutes private property.
Returning to the concept of relevance and then blending it with the concept that each human being represents a microcosm, we now have what can be described metaphorically as a crystallization. Structurally it is real because it exists, and it functions as a bridge of the visible and the invisible.
That 'crystalline' structure is private property and it uniquely expresses those things that are relevant to the individual. Irresistably those 'things' that are relevant are those things that perfect the ability of the individual to make oneself a more perfect microcosm. Acquisition of 'things' is exactly that - acquisition. They become part of the metaphorical crystalline structure that defines that person.
In contrast, consider the effect of dismantling or of denying the formation of the structure. The effect is personal and negative. This contrast serves as a proof that all of these acquisitions are property rights.
It matters not whether the 'things' are material or ideal, physical or spiritual. Verily, we see that the acquisition of virtues is part of the process of development and there can be no doubt that they belong to the individual that acquired them.
Ponder the vastness of everything whether infinitely large or infinitely small and then again see that it has relevance to us, therefore it has relevance! We humans serve as a focal point and we represent a microcosm of what is significant.
Use these first eleven axioms as stepping stones to arrive at the twelfth.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
The eleventh axiom is: The ethics between the macro and the micro level is seamless.
The twelfth axiom is: Acquisition of virtues constitutes private property.
Returning to the concept of relevance and then blending it with the concept that each human being represents a microcosm, we now have what can be described metaphorically as a crystallization. Structurally it is real because it exists, and it functions as a bridge of the visible and the invisible.
That 'crystalline' structure is private property and it uniquely expresses those things that are relevant to the individual. Irresistably those 'things' that are relevant are those things that perfect the ability of the individual to make oneself a more perfect microcosm. Acquisition of 'things' is exactly that - acquisition. They become part of the metaphorical crystalline structure that defines that person.
In contrast, consider the effect of dismantling or of denying the formation of the structure. The effect is personal and negative. This contrast serves as a proof that all of these acquisitions are property rights.
It matters not whether the 'things' are material or ideal, physical or spiritual. Verily, we see that the acquisition of virtues is part of the process of development and there can be no doubt that they belong to the individual that acquired them.
Wednesday, July 4, 2007
Eleventh Axiom Given in the New Book: ETHICS of the Divine Economy.
Here is the philosophical dilemma that exists with the scientific approach used in modern times: Even though the whole is greater than the sum of its parts each discipline has defined itself and refined itself as a specialized part of the whole. Absent is the logic that the whole is greater than the sum of its parts! As a consequence modern science creates a void in the midst of reality.
Of course there are various perspectives and all of these contribute to our understanding and so they are valuable. Since they represent a bit of finite knowledge in a pool of infinite wisdom they have limitations. Who among us thinks that we understand the universe because we know how to make a good cup of coffee?
In anticipation of axiom eleven walk through the first ten axioms:
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
The eleventh axiom is: The ethics between the macro and the micro level is seamless.
Ethics can be viewed as an underlying or an overarching basis for human civilization. Ethics can also be viewed as a system of value that an individual relies on to make good decisions. Are these independent or unrelated of each other? Can you add up the systems of value for everyone to discover the 'social' equivalent?
The discovery found in ETHICS of the Divine Economy is that it is by honor and morality - that is how ethics is expressed at the macro level. At the micro level it is pure entrepreneurship (the discovery of something from nothing) that is the active expression of ethics.
Without question, ethics at the micro and macro level is seamless, and undeniably, ethics is influenced over time at the micro and macro level by the Supreme Ethicists.
Of course there are various perspectives and all of these contribute to our understanding and so they are valuable. Since they represent a bit of finite knowledge in a pool of infinite wisdom they have limitations. Who among us thinks that we understand the universe because we know how to make a good cup of coffee?
In anticipation of axiom eleven walk through the first ten axioms:
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
The eleventh axiom is: The ethics between the macro and the micro level is seamless.
Ethics can be viewed as an underlying or an overarching basis for human civilization. Ethics can also be viewed as a system of value that an individual relies on to make good decisions. Are these independent or unrelated of each other? Can you add up the systems of value for everyone to discover the 'social' equivalent?
The discovery found in ETHICS of the Divine Economy is that it is by honor and morality - that is how ethics is expressed at the macro level. At the micro level it is pure entrepreneurship (the discovery of something from nothing) that is the active expression of ethics.
Without question, ethics at the micro and macro level is seamless, and undeniably, ethics is influenced over time at the micro and macro level by the Supreme Ethicists.
Wednesday, June 27, 2007
Ethics And Economics: A Divine Economy Theory Perspective.
Side by side they stand and hand in hand! All of us know the dread felt and the terrible consequences when they are not joined together.
Regardless of the economic persuasion there is a common recognition that ethics needs to be wedded to economics. What differs are the ways to apply ethics to the economy.
The common flaw in all its variations has as its foundation the restricted view of human potential. With this partial understanding of the human reality as its basis it is not surprising to see the various administrations of erroneous types of intervention.
Science has moved on! Ethics and economics are hand in hand, not solely because we think that they should be, but because they are a part of the same system. All values and virtues are reflections of the names and attributes of God, and humans are created in His Image, irresistibly driven to operate in this divine manner.
The divine economy theory simply removes the atheism that denies the spiritual aspect of the human being, and it recognizes that humans have limitations, making it clear that human intervention into an infinitely complex system leads to injustices.
When freed from the human arbitrariness of intervention the divine system of ethics and economics will bring about prosperity and justice.
For a parallel perspective go to Divine Economy Consulting.
Regardless of the economic persuasion there is a common recognition that ethics needs to be wedded to economics. What differs are the ways to apply ethics to the economy.
The common flaw in all its variations has as its foundation the restricted view of human potential. With this partial understanding of the human reality as its basis it is not surprising to see the various administrations of erroneous types of intervention.
Science has moved on! Ethics and economics are hand in hand, not solely because we think that they should be, but because they are a part of the same system. All values and virtues are reflections of the names and attributes of God, and humans are created in His Image, irresistibly driven to operate in this divine manner.
The divine economy theory simply removes the atheism that denies the spiritual aspect of the human being, and it recognizes that humans have limitations, making it clear that human intervention into an infinitely complex system leads to injustices.
When freed from the human arbitrariness of intervention the divine system of ethics and economics will bring about prosperity and justice.
For a parallel perspective go to Divine Economy Consulting.
Tuesday, June 12, 2007
Tenth Axiom Given in the New Book: ETHICS of the Divine Economy.
This axiom of the ethics of the divine economy is one that has been systematically and purposefully removed from the human psyche. Because of the deliberate pushing of it into obscurity the concept of a divine economy now falls upon ears that are deaf, or minds that are trained to disregard, or hearts in which it can only register if it is perceived as fitting into some kind of doctrine.
As a preparation for the ensuing discussion walk through the first nine axioms to arrive at the tenth axiom:
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
Trust in God comes from the realization that God created human beings in His Image and that all things in creation are reflections of God.
Humans are in the process of refinement and of gaining perfection and the world that we live in is a part of that process. One 'institution' that is part of our human reality in this world is the economy. The economy functions like language, conveying information amongst ourselves. The economy is like a language that is dynamic since it improves as it is used.
It is unthinkable to imagine humans at this stage in their development, as individuals or as a civilization, without language or without an economy.
However, this language aspect of the economy is quite unique. It is, of course, a way for the conveyance of information vital to human affairs but it is more than that. The economy serves as the matrix where humans learn about value and align with value, that is, align with the Will of God. Since humans are 'created in His Image' the economy represents the expression of the divinity within each human being.
And since humans are, for all intents and purposes, infinitely complex no one can be said to understand the economy with all its infinte repercussions, save God. And we know that God loves us and guides us so we have only one option if we understand the beauty of equilibrium - and that is trust in God.
As a preparation for the ensuing discussion walk through the first nine axioms to arrive at the tenth axiom:
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
The tenth axiom is: The first and foremost ethic for the divine economy is trust in God.
Trust in God comes from the realization that God created human beings in His Image and that all things in creation are reflections of God.
Humans are in the process of refinement and of gaining perfection and the world that we live in is a part of that process. One 'institution' that is part of our human reality in this world is the economy. The economy functions like language, conveying information amongst ourselves. The economy is like a language that is dynamic since it improves as it is used.
It is unthinkable to imagine humans at this stage in their development, as individuals or as a civilization, without language or without an economy.
However, this language aspect of the economy is quite unique. It is, of course, a way for the conveyance of information vital to human affairs but it is more than that. The economy serves as the matrix where humans learn about value and align with value, that is, align with the Will of God. Since humans are 'created in His Image' the economy represents the expression of the divinity within each human being.
And since humans are, for all intents and purposes, infinitely complex no one can be said to understand the economy with all its infinte repercussions, save God. And we know that God loves us and guides us so we have only one option if we understand the beauty of equilibrium - and that is trust in God.
Wednesday, June 6, 2007
Ninth Axiom Given in the New Book: ETHICS of the Divine Economy.
The last blog entry was actually out of order. The ninth axiom is the one that I mentioned last time, which is: The Word of God extends our knowledge of spiritual concepts. For a brief description of the importance of this ninth axiom click here and realize that it is the ninth axiom not the eighth.
To get back on track I will introduce you to the eighth axiom and you will see why it precedes axiom nine. Read through these axioms and notice that axiom eight is in bold type. The ninth axiom follows but it is now in regular type.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
Although our human potential is very great and much greater than what we are currently exercising that does not mean that there is a limitless potential. As elucidated in natural law, an apple is an apple and a human is a human. Just like an apple cannot jump into a higher kingdom and become an animal, say a zebra, a human cannot escape its confining kingdom.
This is not a limitation, really, because perfecting and refining is always possible. Hence the human potential is very great and much greater than what we are currently exercising.
The question becomes - What is the higher kingdom that we cannot attain or comprehend? An animal cannot grasp the station of the human yet we can understand the lower kingdom of animals. Science is one tool for uncovering the secrets of the animal, plant and mineral worlds yet no member of those lower kingdoms can ever hope to know what science is.
The higher kingdom, necessarily, is a mystery. Consider the possibility that it is spiritual, as implied by the concept of eternity! We reach our limit as we approach this point since it is a higher kingdom and beyond our comprehension.
Here is where the grace of God is conferred on the human creation as a special gift. It is like a portal that offers glimpses into wonders beyond our grasp. God manifests Himself in a form that is comprehensible and communicates in a manner that is comprehensible.
This leads to the next (the ninth) axiom: The Word of God extends our knowledge of spiritual concepts.
To get back on track I will introduce you to the eighth axiom and you will see why it precedes axiom nine. Read through these axioms and notice that axiom eight is in bold type. The ninth axiom follows but it is now in regular type.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: Our human limit is the point where a higher kingdom is reached, one that is incomprehensible to the lower kingdom.
The ninth axiom is: The Word of God extends our knowledge of spiritual concepts.
Although our human potential is very great and much greater than what we are currently exercising that does not mean that there is a limitless potential. As elucidated in natural law, an apple is an apple and a human is a human. Just like an apple cannot jump into a higher kingdom and become an animal, say a zebra, a human cannot escape its confining kingdom.
This is not a limitation, really, because perfecting and refining is always possible. Hence the human potential is very great and much greater than what we are currently exercising.
The question becomes - What is the higher kingdom that we cannot attain or comprehend? An animal cannot grasp the station of the human yet we can understand the lower kingdom of animals. Science is one tool for uncovering the secrets of the animal, plant and mineral worlds yet no member of those lower kingdoms can ever hope to know what science is.
The higher kingdom, necessarily, is a mystery. Consider the possibility that it is spiritual, as implied by the concept of eternity! We reach our limit as we approach this point since it is a higher kingdom and beyond our comprehension.
Here is where the grace of God is conferred on the human creation as a special gift. It is like a portal that offers glimpses into wonders beyond our grasp. God manifests Himself in a form that is comprehensible and communicates in a manner that is comprehensible.
This leads to the next (the ninth) axiom: The Word of God extends our knowledge of spiritual concepts.
Thursday, May 31, 2007
Eighth Axiom Given in the New Book: ETHICS of the Divine Economy.
At this point (axiom # 8) in the unfolding of the axioms of this positive ethical theory there is a great change in perspective. Science - here speaking of ethics and economics - has tried to operate in a sphere independent of religion. This great change in perspective just mentioned is the recognition that religion has something significant to contribute to science.
This is the inevitable consequence of the recognition of the simple fact that human beings are spiritual beings. The instant that is recognized the human reality expands and science has to also expand to stay relevant.
Here are the first eight of the fifteen axioms of this positive ethical system:
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: The Word of God extends our knowledge of spiritual concepts.
Now the Word of God is seen in its proper perspective. It is what nourishes the human quest for knowledge of spiritual concepts and it is perfectly compatible with the human quest for knowledge of other types.
Since ethics is inseparable from economics and since ethics rests upon spiritual truths it is not possible to ignore the Word of God and still understand these sciences as they apply to human beings. Humans cannot be separated from their true reality, but wonderfully, they can be educated about their reality. And science is one aspect of that education.
Therefore science has to link itself to the spiritual concepts given in what is called the Word of God to be wholly educational. Such an education is then enlightening and civilization will advance as a result.
This is the inevitable consequence of the recognition of the simple fact that human beings are spiritual beings. The instant that is recognized the human reality expands and science has to also expand to stay relevant.
Here are the first eight of the fifteen axioms of this positive ethical system:
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
The eighth axiom is: The Word of God extends our knowledge of spiritual concepts.
Now the Word of God is seen in its proper perspective. It is what nourishes the human quest for knowledge of spiritual concepts and it is perfectly compatible with the human quest for knowledge of other types.
Since ethics is inseparable from economics and since ethics rests upon spiritual truths it is not possible to ignore the Word of God and still understand these sciences as they apply to human beings. Humans cannot be separated from their true reality, but wonderfully, they can be educated about their reality. And science is one aspect of that education.
Therefore science has to link itself to the spiritual concepts given in what is called the Word of God to be wholly educational. Such an education is then enlightening and civilization will advance as a result.
Friday, May 25, 2007
The Seventh Axiom Given in the New Book: ETHICS of the Divine Economy.
There are numerous ways that the content of this new book differs from other books about economics and ethics. Apart from the methodology used that places it among a select group of insightful books, ETHICS of the Divine Economy uniquely captures both the science and the art of economics and ethics.
This element of art mixed with the science is what makes it possible to open new vistas. And it is what satisfies the whole of the human intellect.
Here are the first seven of the fifteen axioms of this positive ethical system:
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
Consider this: Since humans are interested in both the science and the art of existence that is the knowledge that they seek. Only when both are present can explorations of reality be truly satisfying to the human mind.
Science is now under a new constraint that dictates its relevance. That constraint is to advance arm in arm with the art inherent in that particular science. If scientists cannot find the art in their science then all they are doing is rearranging existing knowledge. Those on the cutting edge of science are finding the art.
This element of art mixed with the science is what makes it possible to open new vistas. And it is what satisfies the whole of the human intellect.
Here are the first seven of the fifteen axioms of this positive ethical system:
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
The seventh axiom is: Humans are interested in the science and the art of existence.
Consider this: Since humans are interested in both the science and the art of existence that is the knowledge that they seek. Only when both are present can explorations of reality be truly satisfying to the human mind.
Science is now under a new constraint that dictates its relevance. That constraint is to advance arm in arm with the art inherent in that particular science. If scientists cannot find the art in their science then all they are doing is rearranging existing knowledge. Those on the cutting edge of science are finding the art.
Wednesday, May 23, 2007
ETHICS of the Divine Economy Will Revolutionize Economics And Ethics!
I cannot withhold my excitement to announce that ETHICS of the Divine Economy is now available to you at the click of a mouse.
If you contact me (divineeconomyconsulting@msn.com) I will send you segments of the book that will give you glimpses into its content and its significance.
I humbly offer this gift of scientific work on May 23rd as an act of servitude.
If you contact me (divineeconomyconsulting@msn.com) I will send you segments of the book that will give you glimpses into its content and its significance.
I humbly offer this gift of scientific work on May 23rd as an act of servitude.
Sunday, May 20, 2007
The Sixth Axiom Given in the New Book: ETHICS of the Divine Economy.
This new book extends the merging of the science of ethics and of the science of economics that was hinted at in DIVINE MICROECONOMY: A Tapestry of Human Virtues. Not only are we attracted, mothlike, to the inherent names and attributes of God manifested by all things but we reciprocally express them.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
Our actions are manifestations of the names and attributes of God! Can you see why it is impossible to separate ethics and economics?
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The sixth axiom is: The content of our actions is the conveyance of the names and attributes of God.
Our actions are manifestations of the names and attributes of God! Can you see why it is impossible to separate ethics and economics?
Friday, May 18, 2007
The Fifth Axiom Given in the New Book: ETHICS of the Divine Economy.
What makes this new book revolutionary is the transformation of the science of ethics and of the science of economics. This is the inevitable consequence of the central identity of the divine economy theory that human beings are created in the image of God. Mothlike, we are attracted to His Light which can best be described conceptually as the names and attributes of God that are manifest in all things.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The inherent entrepreneurial nature that is part of the human operating system changes from latency to action the instant these names and attributes of God are recognized. It is no wonder that the driving force of the economy is active entrepreneurship!
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
The fifth axiom is: What catches the attention of human beings is the appearance of the names and attributes of God.
The inherent entrepreneurial nature that is part of the human operating system changes from latency to action the instant these names and attributes of God are recognized. It is no wonder that the driving force of the economy is active entrepreneurship!
Monday, May 14, 2007
Divine Economy Ethics Axiom # 4: Subjective Not Selfish!
Please forgive me for repeating this introductory paragraph. I will soon write more freely and creatively to introduce the axioms. I am currently pressed for time since I am in the final publication stage of my new ebook entitled ETHICS of the Divine Economy.
Here is the next axiom in the fully endowed positive ethical system that I developed (the theory is referred to as the ethics of the divine economy). This deductive system rests upon fifteen clearly stated axioms. I will list the axioms cumulatively each and every time that I introduce the next one, so that way you will be able to see how the ethical system unfolds.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
Imagine how significant this is! This fallacy that humans make decisions selfishly leads to the justification for intervention! But in truth, humans make decisions subjectively which leads to the complete opposite conclusion - that noone can make those decisions for them and that to impose external and arbitrary decisions is an injustice!
Here is the next axiom in the fully endowed positive ethical system that I developed (the theory is referred to as the ethics of the divine economy). This deductive system rests upon fifteen clearly stated axioms. I will list the axioms cumulatively each and every time that I introduce the next one, so that way you will be able to see how the ethical system unfolds.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom is: The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and it is interwoven with ethics.
The fourth axiom is: Every human being decides what is best for himself (herself) and this decision is referred to as ‘subjective’ rather than as ‘selfish’ (a term which has too many biases associated with it).
Imagine how significant this is! This fallacy that humans make decisions selfishly leads to the justification for intervention! But in truth, humans make decisions subjectively which leads to the complete opposite conclusion - that noone can make those decisions for them and that to impose external and arbitrary decisions is an injustice!
Wednesday, May 9, 2007
Divine Economy Ethics Axiom # 3: Redefined Praxeology
Here is the next axiom in the fully endowed positive ethical system that I developed (the theory is referred to as the ethics of the divine economy). This deductive system rests upon fifteen clearly stated axioms. I will list the axioms cumulatively each and every time that I introduce the next one, so that way you will be able to see how the ethical system unfolds.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom alters the blueprint of the foundation of praxeology. The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and is interwoven with ethics.
With this small but very significant change both the science of economics and the science of ethics are reborn. The future of both of these sciences is glorious and barely discernable since it will be so different from what 'passes' as science in those disciplines today.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
The third axiom alters the blueprint of the foundation of praxeology. The definition of praxeology used in the divine economy theory is ‘purposeful action by spiritual beings’ and is interwoven with ethics.
With this small but very significant change both the science of economics and the science of ethics are reborn. The future of both of these sciences is glorious and barely discernable since it will be so different from what 'passes' as science in those disciplines today.
Monday, May 7, 2007
Second Axiom of the Ethics of the Divine Economy.
I will continue to unfold to you a fully endowed positive ethical system: the theory is referred to as the ethics of the divine economy. This deductive system rests upon fifteen clearly stated axioms.
I will list the axioms cumulatively each and every time that I introduce the next one, so that way you will be able to see how the ethical system unfolds.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
This second axiom will serve as a confirmation to you. That is why you are exploring the world of thoughts, such as the science of ethics. But it is as basic and all-pervasive as the first axiom. It is undeniably human.
I will list the axioms cumulatively each and every time that I introduce the next one, so that way you will be able to see how the ethical system unfolds.
The first axiom is: Humans carry their thoughts into the realm of action.
The second axiom is: Being a seeker after truth is part of the human operating system.
This second axiom will serve as a confirmation to you. That is why you are exploring the world of thoughts, such as the science of ethics. But it is as basic and all-pervasive as the first axiom. It is undeniably human.
Friday, May 4, 2007
Launching the Divine Economy Ethics Blog!
This is the beginning of something very exciting. For the first time, as far as I can tell, there is now a fully endowed positive ethical system, a theory referred to as the ethics of the divine economy.
This deductive system rests upon fifteen clearly stated axioms. Logically, then, the first fifteen entries to this blog will introduce these axioms, one by one.
I dedicate the development of this positive ethical system to Murray Rothbard whose work in ethics laid the groundwork for me, and inspired me to attempt a merging of economics and ethics.
The first axiom is:
Humans carry their thoughts into the realm of action.
I will list each axiom cumulatively each time that I introduce the next one so that you will be able to see how the ethical system unfolds and how it becomes all-encompassing by the time the fifteenth axiom is given!
This deductive system rests upon fifteen clearly stated axioms. Logically, then, the first fifteen entries to this blog will introduce these axioms, one by one.
I dedicate the development of this positive ethical system to Murray Rothbard whose work in ethics laid the groundwork for me, and inspired me to attempt a merging of economics and ethics.
The first axiom is:
Humans carry their thoughts into the realm of action.
I will list each axiom cumulatively each time that I introduce the next one so that you will be able to see how the ethical system unfolds and how it becomes all-encompassing by the time the fifteenth axiom is given!
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