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- Media Asset
- 2006
Media Asset
Author:
Joseph T. Salerno
Online Publish Date:
An Interview with Joseph Salerno Joseph Salerno at Mises University 2006 as interviewed by Jeffrey Tucker, 07-31-2006 [37:12]
Media Asset
Author:
Joseph T. Salerno
Online Publish Date:
Presented at the Mises Circle in Manhattan: The Fed and War Finance (16 September 2006, University Club, New York, NY).
Media Asset
Author:
Joseph T. Salerno
Online Publish Date:
From the 2006 Supporters Summit: Imperialism: Enemy of Freedom, 27-28 October 2006, Auburn, Alabama.
Media Asset
Author:
Robert P. Murphy
Online Publish Date:
Robert Murphy presents the Lou Church Memorial Lecture in Religion and Economics: The Tension Between Economics and Religion. From the 2006 Austrian Scholars Conference.
Media Asset
Author:
Robert P. Murphy
Online Publish Date:
From the 2006 Supporters Summit: Imperialism: Enemy of Freedom, 27-28 October 2006, Auburn, Alabama.
Media Asset
Author:
Roderick T. Long
Online Publish Date:
Roderick T. Long presents the Murray N. Rothbard Memorial Lecture: Rothbard’s “Left and Right”: 40 Years Later. From the 2006 Austrian Scholars Conference.
Media Asset
Author:
Roderick T. Long
Online Publish Date:
Praxeology is a set of conceptual tools about the theory of action. It is the basis of economic theory. Whereas much has been fleshed out about the economics of human action, there is little about the ethics and natural rights of human action. Aristotle starts his ethics with every aim seems to fulfill some good. Mises starts his ethics with every
Media Asset
Author:
Roderick T. Long
Online Publish Date:
Claims of ultimate ends, like happiness or well-being, are impossible, says Hobbes. In this life, the fact that you are still acting shows that you have not achieved any ultimate end. Does action really express dissatisfaction? You can act to keep something happening, rather than to try to change things. An ultimate end is not praxeologically
Media Asset
Author:
Roderick T. Long
Online Publish Date:
Economics deals with the preferences you are actually acting on. The judgment you are not acting on could still be around. So, action does not imply total judgment. If we had free will we could control our actions. We can choose our overall pattern of actions. You are not stuck with any particular pattern. The more often you do virtuous things,