Axiology

Axiology

Elegant Reasonism Axiology

Elegant Reasonism based axiology is the philosophical study of value in the fully compliant context of the unified Universe (e.g. as a function of the unified Universe). Tactically this likely means that traditionally viewed value must be mode shifted in order to navigate the Process Decision Checkpoint Flowchart (PDCF)Value is the property of material object and phenomenon of social consciousness which characterize its importance to society, to a class or a man (Rosenthal & Yudin, 1967). That definition of value, of value derivation, makes the patently false assumption that interpretation is on a level playing field and nothing could be further from the truth. Elegant Reasonism seeks truth as a function of the unified Universe and if you can not perceive that precipice then neither can you perceive its associated value. Axiology is the branch of practical philosophy which studies the nature of value. Axiologists study value in general rather than moral values in particular and frequently emphasize the plurality and heterogeneity of values while at the same time adopting different forms of realism about values. Historically, three groups of philosophers can be described as axiologists: the original Austrian and German schools of value phenomenologists; American theorists of value who offered an account of value which reduces it to human interests; and an English school, influenced by Austro-German phenomenology, which included such diverse figures as G.E. Moore, Hastings Rashdall and W.D. Ross. Recent philosophy has seen a resurgence of interest in value realism in the broadly axiological tradition. We argue that the ultimate source of value is the unified Universe.

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Competitive Dynamics

The section title here is linked within this website to our presentation In Unification’s Wake, Part 05: Business Impact because that presentation is essentially a discussion about interpretative perceptions relative to business which are going to drive derivations of value across the global economy. Especially as they play out and are reinforced through Human Action.

Derivation of Value

A distinction is commonly made between instrumental and intrinsic value—between what is good as a means and what is good as an end. John Dewey, in Human Nature and Conduct (1922) and Theory of Valuation (1939), presented a pragmatic interpretation and tried to break down this distinction between means and ends, though the latter effort was more likely a way of emphasizing the point that many actual things in human life—such as health, knowledge, and virtue—are good in both senses. Other philosophers, such as C.I. Lewis, Georg Henrik von Wright, and W.K. Frankena, have multiplied the distinctions—differentiating, for example, between instrumental value (being good for some purpose) and technical value (being good at doing something) or between contributory value (being good as part of a whole) and final value (being good as a whole).

Many different answers are given to the question “What is intrinsically good?” Hedonists say it is pleasure; Pragmatists, satisfaction, growth, or adjustment; Kantians, a good will; Humanists, harmonious self-realization; Christians, the love of God. Pluralists, such as G.E. Moore, W.D. Ross, Max Scheler, and Ralph Barton Perry, argue that there are any number of intrinsically good things. Moore, a founding father of Analytic philosophy, developed a theory of organic wholes, holding that the value of an aggregate of things depends upon how they are combined.

Because “fact” symbolizes objectivity and “value” suggests subjectivity, the relationship of value to fact is of fundamental importance in developing any theory of the objectivity of value and of value judgments. Whereas such descriptive sciences as sociology, psychology, anthropology, and comparative religion all attempt to give a factual description of what is actually valued, as well as causal explanations of similarities and differences between the valuations, it remains the philosopher’s task to ask about their objective validity. The philosopher asks whether something is of value because it is desired, as subjectivists such as Perry hold, or whether it is desired because it has value, as objectivists such as Moore and Nicolai Hartmann claim. In both approaches, value judgments are assumed to have a cognitive status, and the approaches differ only on whether a value exists as a property of something independently of human interest in it or desire for it. Noncognitivists, on the other hand, deny the cognitive status of value judgments, holding that their main function is either emotive, as the positivist A.J. Ayer maintains, or prescriptive, as the analyst R.M. Hare holds. Existentialists, such as Jean-Paul Sartre, emphasizing freedom, decision, and choice of one’s values, also appear to reject any logical or ontological connection between value and fact.

Value re: The unified Universe

Langer Epistemology Errors (LEEs) throw something of a monkey-wrench into the above contemplation and machinations of historical investigators. The only truly objective perspective is that of the actual real unified Universe. For that, and other reasons, Elegant Reasonism seeks truth as a function of the unified Universe’s precipice. Not until we recognize, with full cognizance, the philosophical implications and ramifications associated with contextual Empiricism will we appreciate Elegant Reasonism epistemologically. Strategically at issue are distinctions between epistemologies and their respective sources of truth in context of modern information sciences can we discern too distinctions between logical systems and real systems. Presumably real systems have greater long term value than do logical systems, but perhaps then too such distinctions lay between individual effort, justice, and legend. We argue that value lay in truth and there is no greater truth than the unified Universe.

 

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