50 Jahre «Verfassung der Freiheit» / 50 years of Hayek's "The Constitution of Liberty"

in #deutsch2 years ago

Das Liberale Institut aus Zürich hat ein neues Paper veröffentlicht, geschrieben von Gerd Habermann (Prof. em. Dr., ist Honorarprofessor an der Wirtschafts- und Sozialwissenschaftlichen Fakultät der Universität Potsdam, Initiator und Mitgründer der Friedrich A. von Hayek-Gesellschaft und der Friedrich-August von Hayek-Stiftung für eine freie Gesellschaft.): https://www.libinst.ch/publikationen/LI-Paper-Habermann-50-Jahre-Verfassung-der-Freiheit.pdf

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Zusammenfassung

  • Vor 50 Jahren erschien die deutsche Übersetzung von The Constitution of Liberty. Es wurde zu einem Meilenstein in der Geistesgeschichte des Liberalismus. Hayek legte damit eine liberale Utopie vor, die weder die Empfindlichkeiten der Interessengruppen schont noch darauf achtet, was politisch gerade möglich ist.
  • Hayeks Kernthese in diesem Buch: Die moderne Zivilisation beruht auf einer Nutzung individuell gebundenen und in der Arbeitsteilung weit verstreuten Wissens, das durch Wettbewerb im freien Markt mit dem Signalsystem der Preise und auf Basis verbindlicher moralischer Regeln für das Gemeinwohl nutzbar gemacht wird. Von der Freiheit, dieses Wissen individuell nutzen zu können, hängt nicht nur der Wohlstand, sondern das pure Überleben der heutigen Milliardenbevölkerung ab.
  • Hayek kritisiert den Glauben an die beliebige Machbarkeit der sozialen Wirklichkeit durch wissenschaftliche Vernunft. Zentrale Planung kann das sich ständig wandelnde, lokal und persönlich gebundene individuelle Wissen nicht erfassen. Die Gesellschaft lässt sich nicht nach Art einer Maschine konstruieren. Er zeigt die Grenzen der planenden Vernunft auf, was nicht mit Irrationalismus zu verwechseln ist, sondern nur die Grenzen dessen zeigt, was sie leisten kann.
  • Das in den Institutionen, Traditionen, Werkzeugen gespeicherte Wissen sieht Hayek als Ergebnis der Erfahrung und Bewährung über Generationen. Die soziale Evolution, durch den Gruppenwettbewerb vorangetrieben, belohnt durch Erfolg jene Gruppen, welche Institutionen besitzen, die ihr Gedeihen und ihr Wachstum fördern, ohne dass sie diese eigens «erfunden» haben. Überlieferte Moralregeln (wie die Zehn Gebote) sind nie von einem Einzelnen Menschen ausgedacht, sondern Ergebnis der historischen Siebung, einer sozialen Tauglichkeitsprobe.

Disclaimer: Der Text ist nicht von mir, sondern vom Liberalen Institut. Sobald das Liberale Institut (oder der Autor des Textes) einen Account bei Hive hat, sende ich die Rewards für diesen Post (grosszügig aufgerundet) zu dessen Account.


The Liberal Institute from Zurich has published a new paper, written by Gerd Habermann (Prof. em. Dr., is honorary professor at the Faculty of Economics and Social Sciences at the University of Potsdam, initiator and co-founder of the Friedrich A. von Hayek Society and the Friedrich-August von Hayek Foundation for a Free Society): https://www.libinst.ch/publikationen/LI-Paper-Habermann-50-Jahre-Verfassung-der-Freiheit.pdf

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Summary

  • Fifty years ago, the German translation of The Constitution of Liberty was published. It became a milestone in the intellectual history of classical liberalism. With it, Hayek presented a liberal utopia that neither spares the sensitivities of interest groups nor pays attention to what is politically possible at the moment.
  • Hayek's core thesis in this book: Modern civilization is based on the use of individually bound knowledge, widely dispersed in the division of labor, which is made usable for the common good through competition in the free market with the signal system of prices and on the basis of binding moral rules. On the freedom to use this knowledge individually depends not only prosperity, but the very survival of today's population of billions.
  • Hayek criticizes the belief in the arbitrary feasibility of social reality through scientific reason. Central planning cannot capture the ever-changing, locally and personally bound individual knowledge. Society cannot be constructed in the manner of a machine. It shows the limits of planning reason, which is not to be confused with irrationalism, but only shows the limits of what it can do.
  • Hayek sees the knowledge stored in institutions, traditions, tools as the result of experience and proving over generations. Social evolution, driven by group competition, rewards by success those groups that possess institutions that promote their flourishing and growth without having "invented" them themselves. Moral rules that have been handed down (such as the Ten Commandments) were never invented by an individual, but are the result of historical sifting, a social test of fitness.

Disclaimer: This text was not written by me, but is from the Liberales Institut (a classical liberal think tank from Zurich). As soon as Liberales Institut (or the author of the text) has an account with Hive, I will send the rewards for this post (generously rounded up) to its account.


El Instituto Liberal de Zúrich ha publicado un nuevo documento, escrito por Gerd Habermann (Prof. em. Dr., es profesor honorario de la Facultad de Ciencias Económicas y Sociales de la Universidad de Potsdam, iniciador y cofundador de la Sociedad Friedrich A. von Hayek y de la Fundación Friedrich-August von Hayek para una Sociedad Libre): https://www.libinst.ch/publikationen/LI-Paper-Habermann-50-Jahre-Verfassung-der-Freiheit.pdf

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Resumen

  • Hace cincuenta años se publicó la traducción al alemán de La Constitución de la Libertad. Se convirtió en un hito en la historia intelectual del liberalismo. Con ello, Hayek presentó una utopía liberal que no perdona las sensibilidades de los grupos de interés ni presta atención a lo que es políticamente posible en el momento.
  • La tesis central de Hayek en este libro: la civilización moderna se basa en el uso de conocimientos vinculados individualmente, ampliamente dispersos en la división del trabajo, que se hacen utilizables para el bien común mediante la competencia en el mercado libre con el sistema de señales de precios y sobre la base de reglas morales vinculantes. De la libertad de utilizar este conocimiento individualmente depende no sólo la prosperidad, sino la propia supervivencia de la población actual de miles de millones de personas.
  • Hayek critica la creencia en la viabilidad arbitraria de la realidad social a través de la razón científica. La planificación centralizada no puede captar el conocimiento individual, siempre cambiante y ligado a lo local y lo personal. La sociedad no puede construirse a la manera de una máquina. Muestra los límites de la razón planificadora, que no debe confundirse con el irracionalismo, sino que sólo muestra los límites de lo que puede hacer.
  • Hayek considera que los conocimientos almacenados en las instituciones, las tradiciones y las herramientas son el resultado de la experiencia y la comprobación a lo largo de generaciones. La evolución social, impulsada por la competencia grupal, premia con el éxito a los grupos que poseen instituciones que promueven su florecimiento y crecimiento sin haberlas "inventado" ellos mismos. Las normas morales que se han transmitido (como los Diez Mandamientos) nunca fueron inventadas por un individuo, sino que son el resultado de una criba histórica, una prueba social de idoneidad.

Descargo de responsabilidad: Este texto no ha sido escrito por mí, sino que procede del Liberales Institut (un grupo de reflexión liberal clásico de Zúrich). En cuanto el Liberales Institut (o el autor del texto) tenga una cuenta en Hive, enviaré las recompensas de este post (generosamente redondeadas) a su cuenta.

Se agradecen mucho las correcciones lingüísticas, ya que todavía estoy trabajando con DeepL (https://www.deepl.com/translator) y me gustaría mejorar mi español. Gracias.

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This is very interesting, because the more complex our civilization became, the more restricted became also our freedom. It is very important to leave room for that unforeseeable free growth. Austrian libertarians like Menger argued simply by pointing out the macro economic inefficiency of the classical system in assessing supply and demand. Mises, later pointed out that marginal utility are always a small group of individuals that test an action with a causality that achieves reasonable results. I embrace this heterodox methodology, as trial and error is at times a great way to learn. It helps evolve our values instead of going by the books of established systems, as long as it's viable and morally feasible. I don't mean complete anarchy. What i am talking about is also Freedom. Even better when the action that will be taken can be proven to be fruitful by epistemological reason. It is therefore always one or more individuals or at a debut, very few that make up these institutions. I think that they also must be given the the chance to argue with reason. They might be able to throw overboard a lot of established principles of social evolution. Individual sovereignty is very important in the capitalistic Keynesian system of today. We currently see the results of perennial inflation since the 70s after the removal of the gold standard and this kind of large-scale, coercive wealth redistribution. Specially one in where welfare states engage in involving unjustified coercion. We can set consumer goods prices for indirect or direct exchange in values and see their performance in a market, but we this is different for ethics. Thank you for sharing this. Maybe 20 years ago the doctrines of classical systems were still so much more
prevalent? I guess i'm still very much on the laissez-faire side? You?

Yes, thanks for your comment.
I'm also pro laissez-faire concerning economic actions. Though, I see a need to help disadvantaged people. So, a kind of aid money (redistribution) is probably necessary. But who should do that? The government? I think voluntary organizations (funds, churches, charitable associations) can do that better.

This is a very good point and I agree. Government dependency isn't as good as privatised funds? Or for that matter a tx fee paid towards development or to fund basic operating costs? Be it to run dapp development or it's maintenance. The staggering inefficiencies of fiscal mechanisms causing a global debt crisis, while forcing countries to buy securities and bonds linked to resources, being violently acquired by a military oligarchic regime(of 5 Charter countries), seems to finally have reached it's pinnacle of redundancy? This is why I can appreciate delegations towards causes that can help it generate revenue for itself. Even things like micro financing rural development through price inclusions in retail prices as opposed to the commonly used microcredits, rendering dependency to pay back interest. These can now finally be replaced by autonomous facilitation of direct and indirect value exchanges. There are such exciting solutions in technology today with blockchain? I can also think of countless artists and inventors that wake up very early to pursue their passion, work very hard and excel in so many aspects, doing groundbreaking work. Their work is so important for our common progress and often not seen or understood by society in the present day. Often only much later once everyone else catches on to such progressive minds. If something would cover their basic expenses like you mentioned, it would relieve some of their burdens. Many of them are clogged by having to take unnecessary decisions, get distracted, or loose focus in their work through the peer pressures. At times, simply the time exchanged for pocket money to cover expenses or their justification is an imposition and often an insult to such talent and genius. A detrimental form of coercion can also be when one is not given the space and time to learn and evolve because one is cornered to do the paper chase. DAO's might the answer? The royalties linked to reselling NFT's for example are also a really crucial development.

DAOs are a very interesting development and I'm curious if they can help with that problem.

Btw, I'd like to attend the next Zurich Hive Meetup. But I'd like to keep my pseudonymous status here. Do you think that's possible?

We can surely arrange for that. Since i have similar concerns, i am all about protecting such interests. I can assure that if anyone would be able to make the connection, i can humbly assert that all the attendees will maintain respectful discretion towards such wishes. If at all necessary, i can make sure to generally point that out for any or all attendees that wish to even remain anonymous.

Ok, I think I'd just say to people taking photos that I don't want to be photographed or be recognizable, or I'll wear a mask

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With it, Hayek presented a liberal utopia that neither spares the sensitivities of interest groups nor pays attention to what is politically possible at the moment.

That would be great for more things in our previous world 😉 have a great weekend

Amigo aquí mi visita gracias por su apoyo espero pase un buen día saludos y un abrazo

Thank you for your help

Wow, what great news

hello brother

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