Part 1. Human Action
Chapter 1. Acting Man
1. Purposeful Action and Animal Reaction
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 compliment or commentary.
Conscious or purposeful behavior is in sharp contrast to unconscious behavior, that is, the reflexes and the involuntary responses of the body's cells and nerves to stimuli.
People are sometimes prepared to believe that the boundaries between conscious behavior and the involuntary reaction of the forces operating within man's body are more or less indefinite.
This is correct only as far as it is sometimes not easy to establish whether concrete behavior
is to be considered voluntary or involuntary, but the distinction between consciousness
and unconsciousness is nonetheless sharp and can be clearly determined.
The unconscious behavior of the bodily organs and cells is for the acting ego no less a
datum than any other fact of the external world.
A working man must take into account all that goes on within his own body, as well as other
data, for example, the weather or the attitudes of his neighbors.
There is, of course, a margin within which purposeful behavior has the power to neutralize
the working of bodily factors.
It is feasible, within certain limits, to get the body under control.
Man can sometimes succeed through the power of his will in overcoming sickness, in compensating
for the innate or acquired insufficiency of his physical constitution, or in suppressing
reflexes.
As far as this is possible, the field of purposeful action is extended.
If a man abstains from controlling the involuntary reaction of cells and nerve centers, although
Although he would be in a position to do so, his behavior is, from our point of view, purposeful.
The field of our science is human action, not the psychological events which result
in an action.
It is precisely this which distinguishes the general theory of human action, praxeology,
from psychology.
The theme of psychology is the internal events that result or can result in a definite action.
The theme of praxeology is action as such.
This also settles the relation of praxeology to the psychoanalytical concept of the subconscious.
Psychoanalysis, too, is psychology and does not investigate action but the forces and
factors that impel a man toward a definite action.
The psychoanalytical subconscious is a psychological and not a praxeological category. Whether
an action stems from clear deliberation, or from forgotten memories and suppressed desires
which from submerged regions, as it were, direct the will, does not influence the nature
of the action. The murderer, whom a subconscious urge, the id, drives toward his crime, and
The neurotic, whose aberrant behavior seems to be simply meaningless to an untrained observer,
both act.
They, like anybody else, are aiming at certain ends.
It is the merit of psychoanalysis that it has demonstrated that even the behavior of
neurotics and psychopaths is meaningful, that they too act and aim at ends, although we
We who consider ourselves normal and sane call the reasoning determining their choice
of ends nonsensical and the means they choose for the attainment of these ends contrary
to purpose.
The term unconscious as used by praxeology and the term subconscious as applied by psychoanalysis
belong to two different systems of thought and research.
Praxeology, no less than other branches of knowledge, owes much to psychoanalysis.
The more necessary is it, then, to become aware of the line which separates praxeology
from psychoanalysis.
Action is not simply giving preference.
Man also shows preference in situations in which things and events are unavoidable or
are believed to be so.
Thus a man may prefer sunshine to rain, and may wish that the sun would dispel the clouds.
He who only wishes and hopes does not interfere actively with the course of events, and with
the shaping of his own destiny.
But acting man chooses, determines, and tries to reach an end.
Of two things, both of which he cannot have together, he selects one and gives up the
other.
Action therefore always involves both taking and renunciation.
To express wishes and hopes and to announce planned action may be forms of action insofar
as they aim in themselves at the realization of a certain purpose.
But they must not be confused with the actions to which they refer.
They are not identical with the actions they announce, recommend or reject.
Action is a real thing. What counts is a man's total behavior and not his talk about planned
but not realized acts. On the other hand, action must be clearly distinguished from
the application of labor. Action means the employment of means for the attainment of
ends. As a rule, one of the means employed is the acting man's labor, but this is not
are not always the case. Under special conditions, a word is all that is needed. He who gives
orders or interdictions may act without any expenditure of labor. To talk or not to talk,
to smile or to remain serious, may be action. To consume and to enjoy are no less action
than to abstain from accessible consumption and enjoyment.
The theory consequently does not distinguish between active or energetic and passive or
indolent man.
The vigorous man industriously striving for the improvement of his condition acts neither
more nor less than the lethargic man who sluggishly takes things as they come.
For to do nothing and to be idle are also action.
They too determine the course of events.
Wherever the conditions for human interference are present, man acts no matter whether he
interferes or refrains from interfering.
He who endures what he could change acts no less than he who interferes in order to attain
another result.
A man who abstains from influencing the operation of physiological and instinctive factors which
he could influence also acts.
Action is not only doing, but no less omitting to do what possibly could be done.
We may say that action is the manifestation of a man's will, but this would not add anything
to our knowledge, for the term will means nothing else than man's faculty to choose
between different states of affairs, to prefer one, to set aside the other, and to behave
According to the Decision Made in Aiming at the Chosen State and Forsaking the Other
2.
The Prerequisites of Human Action
We call contentment or satisfaction that state of a human being which does not and cannot
result in any action.
Acting man is eager to substitute a more satisfactory state of affairs for a less satisfactory.
His mind imagines conditions which suit him better, and his action aims at bringing about
this desired state.
The incentive that impels a man to act is always some uneasiness.
A man perfectly content with the state of his affairs would have no incentive to change
things.
He would have neither wishes nor desires.
He would be perfectly happy.
He would not act.
He would simply live free from care.
To make a man act, uneasiness and the image of a more satisfactory state alone are not sufficient.
A third condition is required, the expectation that purposeful behavior has the power to remove,
or at least to alleviate, the felt uneasiness.
In the absence of this condition, no action is feasible.
Man must yield to the inevitable. He must submit to destiny.
These are the general conditions of human action.
Man is the being that lives under these conditions.
He is not only homo sapiens, but no less, homo agens.
Beings of human descent, who either from birth
or from acquired defects, are unchangeably unfit for
any action, in the strict sense of the term, and not only in the legal sense,
are practically not human.
Although the statutes and biology consider them to be men, they lack the essential feature
of humanity.
The newborn child, too, is not an acting being.
It has not yet gone the whole way from conception to the full development of its human qualities.
But, at the end of this evolution, it becomes an acting being.
Unhappiness
In colloquial speech we call a man happy who has succeeded in attaining his ends.
A more adequate description of his state would be that he is happier than he was before.
There is, however, no valid objection to a usage that defines human action as the striving
for happiness.
But we must avoid current misunderstandings.
The ultimate goal of human action is always the satisfaction of the acting man's desire.
There is no standard of greater or lesser satisfaction other than individual judgments
of value, different for various people and for the same people at various times.
What makes a man feel uneasy and less uneasy is established by him, from the standard of
his own will and judgment, from his personal and subjective valuation.
Nobody is in a position to decree what should make a fellow man happier.
To establish this fact does not refer in any way to the antitheses of egoism and altruism,
of materialism and idealism, of individualism and collectivism, of atheism and religion.
There are people whose only aim is to improve the condition of their own ego.
There are other people with whom awareness of the troubles of their fellow men causes
There is as much uneasiness as, or even more uneasiness than, their own wants.
There are people who desire nothing else than the satisfaction of their appetites for sexual
intercourse, food, drinks, fine homes and other material things.
But other men care more for the satisfactions commonly called higher and ideal.
There are individuals eager to adjust their actions to the requirements of social cooperation.
There are, on the other hand, refractory people who defy the rules of social life.
There are people for whom the ultimate goal of the earthly pilgrimage is the preparation
for a life of bliss.
There are other people who do not believe in the teachings of any religion and do not
allow their actions to be influenced by them.
Praxeology is indifferent to the ultimate goals of action.
Man's findings are valid for all kinds of action, irrespective of the ends aimed at.
It is a science of means, not of ends.
It applies the term happiness in a purely formal sense.
In the praxeological terminology, the proposition, man's unique aim is to attain happiness, is
tautological.
It does not imply any statement about the state of affairs from which man expects happiness.
The idea that the incentive of human activity is always some uneasiness, and its aim always
to remove such uneasiness as far as possible, that is, to make the acting men feel happier,
is the essence of the teachings of eudaemonism and hedonism.
Epicurean ataraxia is that state of perfect happiness and contentment at which all human
activity aims, without ever wholly attaining it.
In the face of the grandeur of this cognition, it is of little avail, only that many representatives
of this philosophy failed to recognize the purely formal character of the notions pain
and pleasure, and gave them a material and carnal meaning.
The theological, mystical, and other schools of a heteronomous ethic did not shake the
core of Epicureanism, because they could not raise any other objection than its neglect
of the Higher and Nobler Pleasures.
It is true that the writings of many earlier champions of eudaemonism, hedonism and utilitarianism
are in some points open to misinterpretation, but the language of modern philosophers and
still more that of the modern economists is so precise and straightforward that no misinterpretation
can possibly occur.
On Instincts and Impulses
One does not further the comprehension of the fundamental problem of human action by
the methods of instinct sociology.
This school classifies the various concrete goals of human action and assigns to each
class a special instinct as its motive.
Man appears as a being driven by various innate instincts and dispositions.
It is assumed that this explanation demolishes once for all the odious teachings of economics
and utilitarian ethics.
However, Feuerbach has already justly observed that every instinct is an instinct to happiness.
The method of instinct psychology and instinct sociology consists in an arbitrary classification
of the immediate goals of action and in a hypostasis of each.
Whereas praxeology says that the goal of an action is to remove a certain uneasiness,
instinct psychology says it is the satisfaction of an instinctive urge.
Many champions of the instinct school are convinced that they have proved that action
is not determined by reason, but stems from the profound depths of innate forces, impulses,
instincts and dispositions which are not open to any rational elucidation.
They are certain they have succeeded in exposing the shallowness of rationalism and disparage
economics as a tissue of false conclusions drawn from false psychological assumptions.
Yet rationalism, praxeology and economics do not deal with the ultimate springs and goals
of action, but with the means applied for the attainment of an end sought.
For unfathomable the depths may be from which an impulse or instinct emerges, the means
which man chooses for its satisfaction are determined by a rational consideration of
expense and success.
He who acts under an emotional impulse also acts.
What distinguishes an emotional action from other actions is the valuation of input and
output.
Inflamed with passion, man sees the goal as more desirable, and the price he has to pay
for it as less burdensome than he would in cool deliberation.
Men have never doubted that even in the state of emotion, means and ends are pondered, and
that it is possible to influence the outcome of this deliberation by rendering more costly
the yielding to the passionate impulse.
To punish criminal offenses committed in a state of emotional excitement or intoxication
more mildly than other offenses is tantamount to encouraging such excesses.
The threat of severe retaliation does not fail to deter even people driven by seemingly
irresistible passion.
We interpret animal behavior on the assumption that the animal yields to the impulse which
prevails at the moment.
As we observe that the animal feeds, cohabits and attacks other animals or men, we speak
of its instincts of nourishment, of reproduction and of aggression.
We assume that such instincts are innate and peremptorily ask for satisfaction.
But it is different with man.
Man is not a being who cannot help yielding to the impulse that most urgently asks for
satisfaction.
Man is a being capable of subduing his instincts, emotions and impulses.
He can rationalize his behavior.
He renounces the satisfaction of a burning impulse in order to satisfy other desires.
He is not a puppet of his appetites.
A man does not ravish every female that stirs his senses.
He does not devour every piece of food that entices him.
He does not knock down every fellow he would like to kill.
He arranges his wishes and desires into a scale.
He chooses, in short, he acts.
What distinguishes man from beasts is precisely that he adjusts his behavior deliberately.
Man is the being that has inhibitions, that can master his impulses and desires, that
has the power to suppress instinctive desires and impulses.
It may happen that an impulse emerges with such vehemence that no disadvantage which
its satisfaction may cause appears great enough to prevent the individual from satisfying
it.
In this case, too, there is choosing.
Man decides in favor of yielding to the desire concerned.
3.
Human Action as an Ultimate Given
Since time immemorial, men have been eager to know the prime mover, the cause of all
being and of all change, the ultimate substance from which everything stems and which is the
cause of itself.
Science is more modest.
It is aware of the limits of the human mind and of the human search for knowledge.
It aims at tracing back every phenomenon to its cause, but it realizes that these endeavors
Computers must necessarily strike against insurmountable walls.
There are phenomena which cannot be analyzed and traced back to other phenomena.
They are the ultimate given.
The progress of scientific research may succeed in demonstrating that something previously
considered as an ultimate given can be reduced to components, but there will always be some
Irreducible and Unanalyzable Phenomena, Some Ultimate Given.
Monism teaches that there is but one ultimate substance, dualism that there are two, pluralism
that there are many.
There is no point in quarreling about these problems.
Such metaphysical disputes are interminable.
The present state of our knowledge does not provide the means to solve them with an answer
Materialist monism contends that human thoughts and volitions are the product of the operation
of bodily organs, the cells of the brain and the nerves.
Human thought, will and action are solely brought about by material processes, which
one day will be completely explained by the methods of physical and chemical inquiry.
This, too, is a metaphysical hypothesis, although its supporters consider it as an unshakable
and undeniable scientific truth.
Various doctrines have been advanced to explain the relation between mind and body.
They are mere surmises, without any reference to observed facts.
All that can be said with certainty is that there are relations between mental and physiological
processes.
With regard to the nature and operation of this connection, we know little, if anything.
Concrete value judgments and definite human actions are not open to further analysis.
We may fairly assume or believe that they are absolutely dependent upon and conditioned
by their causes.
But as long as we do not know how external facts, physical and physiological, produce
To face in a human mind definite thoughts and volitions resulting in concrete acts, we have
to face an insurmountable methodological dualism.
In the present state of our knowledge, the fundamental statements of positivism, monism
and panphysicalism are mere metaphysical postulates devoid of any scientific foundation and both
meaningless and useless for scientific research.
Information and experience show us two separate realms, the external world of physical, chemical
and physiological phenomena, and the internal world of thought, feeling, valuation, and
purposeful action.
No bridge connects, as far as we can see today, these two spheres.
Identical external events result sometimes in different human responses, and different
External events produce sometimes the same human response.
We do not know why.
In the face of this state of affairs, we cannot help with holding judgment on the essential
statements of monism and materialism.
We may or may not believe that the natural sciences will succeed one day in explaining
the production of definite ideas, judgments of value and actions in the same way in which
In which they explain the production of a chemical compound as the necessary and unavoidable outcome of a certain combination of elements.
In the meantime, we are bound to acquiesce in a methodological dualism.
Human action is one of the agencies bringing about change.
It is an element of cosmic activity and becoming.
Therefore, it is a legitimate object of scientific investigation.
As, at least under present conditions, it cannot be traced back to its causes, it must
be considered as an ultimate given and must be studied as such.
It is true that the changes brought about by human action are but trifling when compared
with the effects of the operation of the great cosmic forces.
From the point of view of eternity and the infinite universe, man is an infinitesimal
for Man, Human Action and its vicissitudes are the real thing.
Action is the essence of his nature and existence, his means of preserving his life and raising
himself above the level of animals and plants.
However perishable and evanescent all human efforts may be, for man and for human science
they are of primary importance.
4. Rationality and Irrationality. Subjectivism and Objectivity of Praxeological Research.
Human action is necessarily always rational. The term rational action is therefore pleonastic
and must be rejected as such. When applied to the ultimate ends of action, the terms
Rational and Irrational are inappropriate and meaningless.
The ultimate end of action is always the satisfaction of some desires of the acting man.
Since nobody is in a position to substitute his own value judgments for those of the acting
individual, it is vain to pass judgment on other people's aims and volitions.
No man is qualified to declare what would make another man happier or less discontented.
The critic either tells us what he believes he would aim at if he were in the place of
his fellow, or, in dictatorial arrogance, blithely disposing of his fellow's will and
aspirations, declares what condition of this other man would better suit himself, the critic.
It is usual to call an action irrational if it aims, at the expense of material and tangible
In this sense, people say, for instance, sometimes with approval, sometimes with disapproval,
that a man who sacrifices life, health or wealth to the attainment of higher goods,
like fidelity to his religious, philosophical and political convictions, or the freedom
and flowering of his nation, is motivated by irrational considerations.
However, the striving after these higher ends is neither more nor less rational or irrational
than that after other human ends.
It is a mistake to assume that the desire to procure the bare necessities of life and
health is more rational, natural or justified than the striving after other goods or amenities.
It is true that the appetite for food and warmth is common to men and other mammals,
And that, as a rule, a man who lacks food and shelter concentrates his efforts upon
the satisfaction of these urgent needs, and does not care much for other things.
The impulse to live, to preserve one's own life, and to take advantage of every opportunity
of strengthening one's vital forces, is a primal feature of life, present in every living
being.
However, to yield to this impulse is not, for man, an inevitable necessity.
While all other animals are unconditionally driven by the impulse to preserve their own
lives and by the impulse of prolification, man has the power to master even these impulses.
He can control both his sexual desires and his will to live.
He can give up his life when the conditions under which alone he could preserve it seem
Man is capable of dying for a cause or of committing suicide.
To live is, for man, the outcome of a choice, of a judgment of value.
It is the same with the desire to live in affluence.
The very existence of ascetics and of men who renounce material gains for the sake of
clinging to their convictions and of preserving their dignity and self-respect is evidence
Notice that the striving after more tangible amenities is not inevitable, but rather the
result of a choice.
Of course, the immense majority prefer life to death and wealth to poverty.
It is arbitrary to consider only the satisfaction of the body's physiological needs as natural
and therefore rational, and everything else as artificial and therefore irrational.
It is the characteristic feature of human nature that man seeks not only food, shelter
and cohabitation like all other animals, but that he aims also at other kinds of satisfaction.
Man has specifically human desires and needs which we may call higher than those which
he has in common with the other mammals.
When applied to the means chosen for the attainment of ends, the terms rational and irrational
Imply a judgment about the expediency and adequacy of the procedure employed.
The critic approves or disapproves of the method from the point of view of whether or
not it is best suited to attain the end in question.
It is a fact that human reason is not infallible, and that man very often errs in selecting
and applying means.
An action unsuited to the end sought falls short of expectation.
It is contrary to purpose, but it is rational, that is, the outcome of a reasonable, although
faulty, deliberation, and an attempt, although an ineffectual attempt, to attain a definite
goal.
The doctors, who a hundred years ago employed certain methods for the treatment of cancer,
which our contemporary doctors reject, were, from the point of view of present-day pathology,
The opposite of action is not irrational behavior, but a reactive response to stimuli on the
Man is a part of the bodily organs and instincts which cannot be controlled by the volition
of the person concerned.
To the same stimulus, man can, under certain conditions, respond both by reactive response
and by action.
If a man absorbs a poison, the organs react by setting up their forces of antidotal defense.
In addition, action may interfere by applying counter-poison.
With regard to the problem involved in the antithesis, rational and irrational, there
is no difference between the natural sciences and the social sciences. Science always is,
and must be, rational. It is the endeavor to attain a mental grasp of the phenomena
of the universe by a systematic arrangement of the whole body of available knowledge.
However, as has been pointed out above, the analysis of objects into their constituent
elements must sooner or later necessarily reach a point beyond which it cannot go.
The human mind is not even capable of conceiving a kind of knowledge not limited by an ultimate
given inaccessible to further analysis and reduction.
The scientific method that carries the mind up to this point is entirely rational.
The ultimate given may be called an irrational fact.
It is fashionable nowadays to find fault with the social sciences for being purely rational.
The most popular objection raised against economics is that it neglects the irrationality
of life and reality, and tries to press into dry rational schemes and bloodless abstractions
the infinite variety of phenomena.
No censure could be more absurd.
Like every branch of knowledge, economics goes as far as it can be carried by rational
Methods, then it stops, by establishing the fact that it is faced with an ultimate given,
that is, a phenomenon which cannot, at least in the present state of our knowledge, be
further analyzed.
The teachings of praxeology and economics are valid for every human action, without
regard to its underlying motives, causes and goals.
The ultimate judgments of value and the ultimate ends of human action are given for any
Praxeology deals with the ways and means chosen for the attainment of such ultimate ends.
Its object is means, not ends.
In this sense we speak of the subjectivism of the general science of human action.
It takes the ultimate ends chosen by acting man as data.
It is entirely neutral with regard to them, and it refrains from passing any value judgments.
The only standard which it applies is whether or not the means chosen are fit for the attainment
of the ends aimed at.
If eudaemonism says happiness, if utilitarianism and economics say utility, we must interpret
these terms in a subjectivistic way as that which acting man aims at because it is desirable
in His Eyes.
It is in this formalism that the progress of the modern meaning of eudaemonism, hedonism
and utilitarianism consists, as opposed to the older material meaning and the progress
of the modern subjectivistic theory of value, as opposed to the objectivistic theory of
value as expounded by classical political economy.
At the same time, it is in this subjectivism that the objectivity of our science lies.
Because it is subjectivistic and takes the value judgments of acting man as ultimate
data not open to any further critical examination, it is itself above all strife of parties and
factions.
It is indifferent to the conflicts of all schools of dogmatism and ethical doctrines.
It is free from valuations and preconceived ideas and judgments.
It is universally valid and absolutely and plainly human.
5.
Causality as a requirement of action.
Man is in a position to act because he has the ability to discover causal relations which
determine change and becoming in the universe.
Reasoning requires and presupposes the category of causality.
Only a man who sees the world in the light of causality is fitted to act.
In this sense, we may say that causality is a category of action.
The category means and ends presupposes the category cause and effect.
In a world without causality and regularity of phenomena, there would be no field for
for Human Reasoning and Human Action.
Such a world would be a chaos in which man would be at a loss to find any orientation
and guidance.
Man is not even capable of imagining the conditions of such a chaotic universe.
Where man does not see any causal relation, he cannot act.
This statement is not reversible.
Even when he knows the causal relation involved, man cannot act if he is not in a position
to Influence the Cause.
The archetype of causality research was, where and how must I interfere in order to divert
the course of events from the way it would go in the absence of my interference, in a
direction which better suits my wishes?
In this sense, man raises the question, who or what is at the bottom of things?
He searches for the regularity and the law because he wants to interfere.
Only later was this search more extensively interpreted by metaphysics as a search after
the ultimate cause of being and existence.
Centuries were needed to bring these exaggerated and extravagant ideas back again to the more
modest question of where one must interfere or should one be able to interfere in order
in order to attain this or that end.
The treatment accorded to the problem of causality in the last decades has been, due to a confusion
brought about by some eminent physicists, rather unsatisfactory.
We may hope that this unpleasant chapter in the history of philosophy will be a warning
to future philosophers.
There are changes whose causes are, at least for the present time, unknown to us.
Sometimes we succeed in acquiring a partial knowledge so that we are able to say, in 70%
of all cases A results in B, in the remaining cases in C, or even in D, E, F, and so on.
In order to substitute for this fragmentary information, more precise information, it
would be necessary to break up A into its elements. As long as this is not achieved,
We must acquiesce in a statistical law. But this does not affect the praxeological meaning
of causality. Total or practical ignorance in some areas does not demolish the category
of causality. The philosophical, epistemological and metaphysical problems of causality and
of imperfect induction are beyond the scope of praxeology. We must simply establish the
Man must know the causal relationship between events, processes, or states of affairs.
And only as far as he knows this relationship can his action attain the end sought.
We are fully aware that in asserting this, we are moving in a circle.
For the evidence that we have correctly perceived a causal relation is provided only by the
6. The Alter Ego
If we are prepared to take the term causality in its broadest sense, teleology can be called
a variety of causal inquiry.
Final causes are first of all causes.
The cause of an event is seen as an action or quasi-action aiming at some end.
Both primitive man and the infant, in a naive anthropomorphic attitude, consider it quite
It is quite plausible that every change and event is the outcome of the action of a being,
acting in the same way as they themselves do.
They believe that animals, plants, mountains, rivers and fountains, even stones and celestial
bodies are, like themselves, feeling, willing and acting beings.
Only at a later stage of cultural development does man renounce these animistic ideas and
substitute the mechanistic worldview for them. Mechanicalism proves to be so satisfactory
a principle of conduct that people finally believe it capable of solving all the problems
of thought and scientific research. Materialism and pan-physicalism proclaim mechanicalism
as the essence of all knowledge and the experimental and mathematical methods of the natural sciences
as the sole scientific mode of thinking.
All changes are to be comprehended as motions subject to the laws of mechanics.
The champions of mechanicalism do not bother about the still unsolved problems of the logical
and epistemological basis of the principles of causality and imperfect induction.
In their eyes, these principles are sound because they work.
The fact that experiments in the laboratory bring about the results predicted by the theories,
and that machines in the factories run in the way predicted by technology, proves, they
say, the soundness of the methods and findings of modern natural science.
Granted that science cannot give us truth, and who knows what truth really means, at
any rate it is certain that it works in leading us to success.
But it is precisely when we accept this pragmatic point of view that the emptiness of the panphysicalist
dogma becomes manifest.
Science, as has been pointed out above, has not succeeded in solving the problems of the
mind-body relations.
The panphysicalists certainly cannot contend that the procedures they recommend have ever
worked in the field of inter-human relations and of the social sciences.
But it is beyond doubt that the principle according to which an ego deals with every human being
as if the other were a thinking and acting being like himself, has evidenced its usefulness
both in mundane life and in scientific research.
It cannot be denied that it works.
It is beyond doubt that the practice of considering fellow men as beings who think and act as
I, the ego, do, has turned out well.
On the other hand, the prospect seems hopeless of getting a similar pragmatic verification
for the postulate requiring them to be treated in the same manner as the objects of the natural
sciences.
The epistemological problems raised by the comprehension of other people's behavior are
no less intricate than those of causality and incomplete induction.
It may be admitted that it is impossible to provide conclusive evidence for the propositions
that my logic is the logic of all other people, and by all means absolutely the only human
logic, and that the categories of my action are the categories of all other people's action,
and by all means absolutely the categories of all human action.
However, the pragmatist must remember that these propositions work both in practice and
in Science, and the positivist must not overlook the fact that in addressing his fellow men,
he presupposes tacitly and implicitly the intersubjective validity of logic and thereby
the reality of the realm of the alter ego's thought and action, of his eminent human character.
Thinking and acting are the specific human features of man.
They are peculiar to all human beings.
They are, beyond membership in the zoological species Homo sapiens, the characteristic mark
of man as man.
It is not the scope of praxeology to investigate the relation of thinking and acting.
For praxeology it is enough to establish the fact that there is only one logic that is
intelligible to the human mind, and that there is only one mode of action which is human
and comprehensible to the human mind.
Whether there are or can be somewhere other beings, superhuman or subhuman, who think
and act in a different way, is beyond the reach of the human mind.
We must restrict our endeavors to the study of human action.
This human action, which is inextricably linked with human thought, is conditioned by logical
necessity.
It is impossible for the human mind to conceive logical relations at variance with the logical
There are, for man, only two principles available for a mental grasp of reality, namely those of teleology and causality.
What cannot be brought under either of these categories is absolutely hidden to the human mind.
An event not open to the human mind is an event that cannot be brought under either of these categories.
be brought under either of these categories is absolutely hidden to the human mind.
An event not open to an interpretation by one of these two principles is, for man, inconceivable
and mysterious.
Change can be conceived as the outcome either of the operation of mechanistic causality
or of purposeful behavior.
For the human mind, there is no third way available.
It is true, as has already been mentioned, that teleology can be viewed as a variety
of causality.
But the establishment of this fact does not annul the essential differences between the
two categories.
The pan-mechanistic worldview is committed to a methodological monism.
It acknowledges only mechanistic causality, because it attributes to it alone any cognitive
Value, or at least a higher cognitive value than to teleology.
This is a metaphysical superstition.
Both principles of cognition, causality and teleology, are, owing to the limitations of
human reason, imperfect and do not convey ultimate knowledge.
Causality leads to a regressus in infinitum, which reason can never exhaust.
Theory is found wanting as soon as the question is raised of what moves the prime mover.
Either method stops short at an ultimate given which cannot be analyzed and interpreted.
Reasoning and scientific inquiry can never bring full ease of mind, apodictic certainty
and perfect cognition of all things.
He who seeks this must apply to faith and try to quiet his conscience by embracing a
A CREED OR A METAPHYSICAL DOCTRINE
If we do not transcend the realm of reason and experience, we cannot help acknowledging
that our fellow men act.
We are not free to disregard this fact for the sake of a fashionable prepossession and
an arbitrary opinion.
Daily experience proves not only that the sole suitable method for studying the conditions
The problem of the study and analysis of other people's action
is in no way connected with the problem of the existence of a soul or of an immortal
soul.
As far as the objections of empiricism, behaviorism and positivism are directed against any variety
of the soul theory, they are of no avail for our problem.
The question we have to deal with is whether it is possible to grasp human action intellectually
if one refuses to comprehend it as meaningful and purposeful behavior, aiming at the attainment
of definite ends.
Behaviorism and positivism want to apply the methods of the empirical natural sciences
to the reality of human action.
They interpret it as a response to stimuli.
But these stimuli themselves are not open to description by the methods of the natural
sciences.
Every attempt to describe them must refer to the meaning which acting men attach to them.
We may call the offering of a commodity for sale a stimulus, but what is essential in
such an offer and distinguishes it from other offers cannot be described without entering
into the meaning which the acting parties attribute to the situation.
No dialectical artifice can spirit away the fact that man is driven by the aim to attain
in Certain Ends.
It is this purposeful behavior, that is, action, that is the subject matter of our science.
We cannot approach our subject if we disregard the meaning which acting man attaches to the
situation, that is, the given state of affairs and to his own behavior with regard to this
situation.
It is not appropriate for the physicist to search for final causes because there is no
No indication that the events which are the subject matter of physics are to be interpreted
as the outcome of actions of a being aiming at ends in a human way.
Nor is it appropriate for the praxeologist to disregard the operation of the acting being's
volition and intention because they are undoubtedly given facts.
If he were to disregard it, he would cease to study human action.
Very often, but not always, the events concerned can be investigated both from the point of
view of praxeology and from that of the natural sciences.
But he who deals with the discharging of a firearm from the physical and chemical point
of view is not a praxeologist.
He neglects the very problems which the science of purposeful human behavior aims to clarify.
From the Servicableness of Instincts
The proof of the fact that only two avenues of approach are available for human research,
causality or teleology, is provided by the problems raised in reference to the servicableness
of instincts.
There are types of behavior which, on the one hand, cannot be thoroughly interpreted
with the causal methods of the natural sciences, but, on the other hand, cannot be considered
as Purposeful Human Action.
In order to grasp such behavior, we are forced to resort to a makeshift.
We assign to it the character of a quasi-action.
We speak of serviceable instincts.
We observe two things.
First, the inherent tendency of a living organism to respond to a stimulus according to a regular
pattern.
and, second, the favorable effects of this kind of behavior for the strengthening or preservation of the organism's vital forces.
If we were in a position to interpret such behavior as the outcome of purposeful aiming at certain ends,
we would call it action and deal with it according to the teleological methods of praxeology.
But as we found no trace of a conscious mind behind this behavior,
We suppose that an unknown factor, we call it instinct, was instrumental.
We say that the instinct directs quasi-purposeful animal behavior and unconscious but nonetheless
serviceable responses of human muscles and nerves.
Yet the mere fact that we hypothesize the unexplained element of this behavior as a
force and call it instinct does not enlarge our knowledge.
We must never forget that this word instinct is nothing but a landmark to indicate a point
beyond which we are unable, up to the present at least, to carry our scientific scrutiny.
Biology has succeeded in discovering a natural, that is, mechanistic, explanation for many
processes which in earlier days were attributed to the operation of instincts.
Nonetheless, many others have remained, which cannot be interpreted as mechanical or chemical responses to mechanical or chemical stimuli.
Animals display attitudes which cannot be comprehended otherwise than through the assumption that a directing factor was operative.
The aim of behaviorism to study human action from without with the methods of animal psychology is illusory.
As far as animal behavior goes beyond mere physiological processes like breathing and metabolism, it can only be investigated with the aid of the meaning concepts developed by praxeology.
The behaviorist approaches the object of his investigations with the human notions of purpose and success.
He unwittingly applies to the subject matter of his studies the human concepts of serviceableness and perniciousness.
He deceives himself in excluding all verbal reference to consciousness and aiming at ends.
In fact, his mind searches everywhere for ends and measures every attitude with the
yardstick of a garbled notion of serviceableness.
The science of human behavior, as far as it is not physiology, cannot abandon reference
to meaning and purpose. It cannot learn anything from animal psychology and the observation
One of the unconscious reactions of newborn infants. It is, on the contrary, animal psychology
and infant psychology which cannot renounce the aid afforded by the science of human action.
Without praxeological categories, we would be at a loss to conceive and to understand
the behavior both of animals and of infants. The observation of the instinctive behavior
of Animals fills man with astonishment and raises questions which nobody can answer satisfactorily.
Yet the fact that animals and even plants react in a quasi-purposeful way is neither
more nor less miraculous than that man thinks and acts, that in the inorganic universe those
functional correspondences prevail which physics describes, and that in the organic universe
biological processes occur.
All this is miraculous in the sense that it is an ultimate given for our searching mind.
Such an ultimate given is what we call animal instinct.
Like the concepts of motion, force, life and consciousness, the concept of instinct too
is merely a term to signify an ultimate given.
To be sure, it neither explains anything nor indicates a cause or an ultimate cause.
The Absolute End
In order to avoid any possible misinterpretation of the praxeological categories, it seems
expedient to emphasize a truism.
Praxeology, like the historical sciences of human action, deals with purposeful human
action.
If it mentions ends, what it has in view is the ends at which acting men aim.
If it speaks of meaning, it refers to the meaning which acting men attach to their actions.
Praxeology and history are manifestations of the human mind, and as such are conditioned
by the intellectual abilities of mortal men.
Praxeology and history do not pretend to know anything about the intentions of an absolute
and Objective Mind, about an objective meaning inherent in the course of events and of historical
evolution, and about the plans which God or Nature or Weltgeist or Manifest Destiny is
trying to realize in directing the universe and human affairs.
They have nothing in common with what is called philosophy of history.
They do not, like the works of Hegel, Comte, Marx, and a host of other writers, claim to
to Reveal Information about the True, Objective, and Absolute Meaning of Life and History.
VEGETATIVE MAN
Some philosophies advise man to seek as the ultimate end of conduct the complete renunciation
of any action.
They look upon life as an absolute evil, full of pain, suffering, and anguish, and apodictically
They deny that any purposeful human effort can render it tolerable.
Happiness can be attained only by complete extinction of consciousness, volition and
life.
The only way toward bliss and salvation is to become perfectly passive, indifferent and
inert like the plants.
The sovereign good is the abandonment of thinking and acting.
Which is the essence of the teachings of various Indian philosophies, especially of Buddhism
and of Schopenhauer.
Praxeology does not comment upon them.
It is neutral with regard to all judgments of value and the choice of ultimate ends.
Its task is not to approve or to disapprove, but only to establish facts.
The subject matter of praxeology is human action.
It is not concerned with human beings who have succeeded in suppressing altogether everything
that characterizes man as man—will, desire, thought, and the striving after ends.
It deals with acting man, not with man transformed into a plant and reduced to a merely vegetative
of Existence.