Discursos que colocam criminosos condenados como vítimas da sociedade não encontram boa recepção entre aqueles que convivem de perto com esse tipo de público.
Eduardo Matos de Alencar no livro De Quem é o Comando? O desafio de governar uma prisão no Brasil
We know also the end that impels the champions of all these fads that nowadays parade under the name of Unified Science. Their authors are driven by the dictatorial complex. They want to deal with their fellow men in the way an engineer deals with the materials out of which he builds houses, bridges, and machines. They want to substitute “social engineering” for the actions of their fellow citizens and their own unique all-comprehensive plan for the plans of all other people. They see themselves in the role of the dictator—the duce, the Führer, the production tsar—in whose hands all other specimens of mankind are merely pawns. If they refer to society as an acting agent, they mean themselves.
Ludwig von #Mises in the book The Ultimate Foundation of Economic Science
A statement recurrently made by Mises in his books is that the existence of constants for non-human action opens up the possibility of mathematical formulation . The inexistence of human action constants prevents mathematical formulations epistemologically equivalent to those employed in natural sciences.
The following excerpt from Epistemological Problems of Economics is an example:
Even the mathematical sciences of nature owe their theories not to mathematical, but to nonmathematical reasoning. Mathematics has a significance in the natural sciences altogether different from what it has in sociology and economics. This is because physics is able to discover empirically constant relationships, which it describes in its equations. 89 The scientific technology based on physics is thereby rendered capable of solving given problems with quantitative definiteness. The engineer is able to calculate how a bridge must be constructed in order to bear a given load. These constant relationships cannot be demonstrated in economics.
Although the older branches of physics, particularly optics and acoustics, started from the study of sensory qualities, they are now no longer directly concerned with the perceptible properties of the events with which they are dealing. Nothing is more characteristic of this than the fact that we find it now necessary to speak of ‘visible light’ and ‘audible sound’ when we want to refer to the objects of sense perception.
F. A. Hayek writing about direct and indirect human perception in the book The Sensory Order
When my identity is revealed by the underlying mechanism of the transaction, I have no privacy. I cannot here selectively reveal myself; I must always reveal myself. Therefore, privacy in an open society requires anonymous transaction systems
In Cypherpunk's Manifesto by Eric Hughes
It seems I cannot post a note anymore after post my deleted notes which weren't deleted within this great protocol that is going to disrupt social media. 😏
The man who lies to himself and listens to his own lie comes to such a pass that he cannot distinguish the truth within him, or around him, and so loses all respect for himself and for others. And having no respect he ceases to love, and in order to occupy and distract himself without love he gives way to passions and coarse pleasures, and sinks to bestiality in his vices, all from continual lying to other men and to himself. The man who lies to himself can be more easily offended than anyone.
Fyodor Dostoyevsky in The Brothers Karamazov
It seems to me almost incontrovertible that the prescriptive content of any dominant ideology coincides with the interest of the state rather than, as in Marxist theory, with that of the ruling class. In other words, the dominant ideology is one that, broadly speaking, tells the state what it wants to hear, but more importantly what it wants its subjects to overhear.
Anthony de Jasay in The State
Que era: que a gente carece de fingir às vezes que raiva tem, mas raiva mesma nunca se deve de tolerar de ter. Porque, quando se curte raiva de alguém, é a mesma coisa que se autorizar que essa própria pessoa passe durante o tempo governando a ideia e o sentir da gente; o que isso era falta de soberania, e farta bobice, e fato é.
João Guimarães Rosa em Grande Sertão: Veredas