cesiumfrog said:
Wow, patronising much..
As a science, economics seems to have the failing that it isn't possible to do control experiments on the real economy (too many dependent variables). But then you could say much the same for evolution theory, so I suppose that isn't necessarily a barrier to progress. I think I've heard economics criticised because the current models make assumptions such as that people are rational, which is known to be false. But that's probably no different from complaining about the idealisations employed in physics.
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In the Austrian school, this is one of the fundamental starting tenets. Namely, that economics has to rely on rationalism, because the empiricism that most sciences are dependent on simply can't be employed in the same way to economic questions. I'm over-simplifying a bit.
http://en.wikipedia.org/wiki/Praxeology
"Like other members of the Austrian School, von Mises rejected the use of empirical observation in the study of economics, and instead, favored the use of logical analysis. He wrote that the empirical methods used in the natural sciences cannot be applied to the social sciences because the principle of induction does not apply. In essence, von Mises believed that a theory constructed to predict how humans will act (what ends they will seek) in a "complex" situation could not arise from studying how they acted in "simple" situations. Furthermore, there are limits to how much can be learned from even a "simple situation". As a criticism to empirical studies seeking to find justification in the economic action of individuals, von Mises proposed that only the human actor knows the ends toward which he acts. Observers may try to "understand" why an actor behaved in a particular way, but this reason must be inferred from a complex set of data which can only be gathered once. Reproducible experiments are not possible because both the actor and the observer have been altered by the experiment.
To counter the subjective nature of the results of historical and statistical analysis (see Methodenstreit), Mises looked at the logical structure of human action (he entitled his magnum opus Human Action).
From praxeology, Mises derived the idea that every conscious action is intended to improve a person's satisfaction. He noted that praxeology is not concerned with the individual's definition of end satisfaction, just the way he sought that satisfaction and that individual's increase of their satisfaction by removing sources of dissatisfaction or "uneasiness".
In his theory, an acting man is defined as one capable of logical thought—to be otherwise would be to make one a mere creature who simply reacts to stimuli by instinct. Similarly, an acting man must have a source of dissatisfaction which he believes can be changed, otherwise he cannot act.
Another conclusion that Mises reached was that decisions are made on an ordinal basis. That is, it is impossible to carry out more than one action at once, the conscious mind being capable of only one decision at a time—even if those decisions can be made in rapid order. Thus man will act to remove the most pressing source of dissatisfaction first and then move to the next most pressing source of dissatisfaction. Additionally, Mises dismissed the notion that subjective values could be calculated mathematically; man can not treat his values with
cardinal numbers, e.g., "I prefer owning a television 2.5 times as much as owning a DVD player."
As a person satisfies his first most important goal and after that his second most important goal, then his second most important goal is always less important than his first most important goal. Thus, the satisfaction, or utility, that he derives from every further goal attained is less than that from the preceding goal. This assumes, of course, that the goals are independent, which is not always the case—for example, acquiring the television may enable one to pursue the goal of watching a documentary on biology, which may make one decide to study biology, which opens the goal of writing a research paper, and so on.
In human society, many actions will be trading activities where one person regards a possession of another person as more desirable than one of his own possessions, and the other person has a similar higher regard for his colleague's possession than he does for his own. This assertion modifies the classical economic view about exchange, which posits that individuals exchange goods and services that they both appraise as being equal in value. This subject of praxeology is known as catallactics."
Action-axiom
The action-axiom is the basis of all praxeology, and it is the basic proposition that all specimens of the species homo sapiens, the homo agens, purposefully utilize means over a period of time in order to achieved desired ends.[9] In Human Action, Mises defined “action” in the sense of the action axiom by elucidating:
Human action is purposeful behavior. Or we may say: Action is will put into operation and transformed into an agency, is aiming at ends and goals, is the ego's meaningful response to stimuli and to the conditions of its environment, is a person's conscious adjustment to the state of the universe that determines his life. Such paraphrases may clarify the definition given and prevent possible misinterpretations. But the definition itself is adequate and does not need complement of commentary.
The action axiom, as an a priori fact, is true by definition, and any attempts to disprove it are actions that result it its validation.