Maa-väikekodanlase klassiteadvus

Raamatust mahu tõttu välja jäänud dialoog.

 

Maa-väikekodanlase klassiteadvus

Karmo Talts

Esimene ettevõtja: Oli päris huvitav vestlus, mille ma tolle töölisega pidasin.
Teine ettevõtja: Sa jätsid talle targu ütlemata, et sa ise oled väikeettevõtja.
1. ettevõtja: Ei olnud juhust jah.
2. ettevõtja: Aga sa siis oled väikeste ja keskmise suurusega ettevõtete kasumi teenimise poolt?
1. ettevõtja: Keskmise suurusega ettevõtted mind nii väga ei huvita.
2. ettevõtja: Kuidas siis nii?
1. ettevõtja: Ma ise olen ju väikeettevõtja ja esindan endasuguste klassiteadvust.
2. ettevõtja: Kas sinu jaoks on keskmise suurusega ettevõtete omanikud ebaõiglaselt jõukad?
1. ettevõtja: Pigem on nad hallis alas – nende ettevõtted võivad kasvada suureks ja siis minu meelest muutuvad need ettevõtjad küll ebaõiglaselt jõukaks.
2. ettevõtja: Sinu klassiteadvus huvitab mind. Sa siis määratledki end väikeettevõtjana?
1. ettevõtja: Tegelikult määratlen ma end maa-väikekodanlasena.
2. ettevõtja: Miks see oluline on?
1. ettevõtja: Sest mul pole kunagi olnud plaanis võistelda suuremate naaberasulate ettevõtjatega, see on mulle peale sunnitud.
2. ettevõtja: Sa siis tahad lihtsalt oma tooteid pakkuda oma asulas?
1. ettevõtja: Teenuseid. Mul on baar.
2. ettevõtja: Sinu meelest on ebaõiglane, et väikeste kohtade ettevõtjad peavad võistlema suuremate kohtade omadega?
1. ettevõtja: Just. See, mida ma teen ja see koht, kus ma seda teen, määravad mu teadvuse, vestluspartner

The Assumption That Labor Creates Value and Private Property

Translation of https://dialoogid2.blogspot.com/2026/01/eeldus-et-too-loob-vaartust-ja-eraomand.html from Estonian.

 

The Assumption That Labor Creates Value and Private Property 

Karmo Talts

 

Let's examine at the justification for the Marxist notion that property should belong to workers. It is based on the assumption that value is created by labor. 

Let's examine now whether this assumption necessarily justifies the fact that property should be common. Common property can be justified based on the assumption that value is created by collective labor. 

Let´s examine now what the does assumption that each worker creates value with his own labor justify. Then each worker has the right to the value he has created. 

Let´s examine now one possible view of the origin of private property. In the beginning, the one who has created something with his own labor uses it himself or exchanges it with others. Exploitation arose in one way or another from the unjust appropriation of value belonging to others. One form of exploitation was the overt unjust acquisition of value, either by force or by taking it away when the owner, who had acquired the property in a fair manner, did not look after his property, etc. Another form of exploitation was the covert unjust acquisition of value, where the more cunning party made a bad exchange to the detriment of the less cunning party. 

Let's consider now one possible moral and legal view of private property. The individual has a moral right to the value created by his own labor or acquired in a fair exchange. The law must protect private property thus acquired, provide penalties for unjust means of acquiring property, and provide means for the return of the unjustly acquired value to the individual whose rights to private property have been violated.

Eraomand ja seadused

Eraomand ja seadused

Karmo Talts

 

Vaatame eraomandit seaduste seisukohast. Indiviidil on õigus sellele, mille ta on seaduslikult omandanud.

Vaatame nüüd selle tähendust õiguse eraomandile legitiimsuse jaoks.  Õigus eraomandile on olemasoleval kujul legitiimne määral, mil on seda olemasolevad seadused. 

Eeldus, et töö loob väärtust, ja eraomand

Eeldus, et töö loob väärtust, ja eraomand 

Karmo Talts 

 

Vaatame marksistliku arusaaama, et omand peaks kuuluma töölistele, põhjendust.  See põhineb eeldusel, et väärtust loob töö.

Vaatame nüüd, kas see eeldus tingimata põhjendab seda, et omand peaks olema ühine.  Ühisomandit saab põhjendada lähtudes eeldusest, et väärtust luuakse ühise tööga.

Vaatame nüüd, mida põhjendab eeldus, et iga tööline loob väärtust omaenda tööga. Siis on igal töölisel õigus just enda poolt loodud väärtusele.

Vaatame nüüd ühte võimalikku vaadet eraomandi sünnile. Alguses see, kes on midagi oma tööga loonud, kasutab seda ise või vahetab seda teistega. Ekspluaterimine sündis ühel või teisel viisil teistele kuuluva väärtuse ebaõiglasest omandamisest. Üheks ekspluateerimisse vormiks oli varjamatu ebaõiglane väärtuse omandamine, kas jõu abil või selle ära võtmine siis, kui omanik, kes on omandi hankinud õiglasel viisil, oma omandit ei jälginud jne. Teiseks ekspluateerimise vormiks oli varjatud ebaõiglane väärtuse omandamine, kus kavalam osapool tegi halba vahetust, mis oli vähem kavala osapoole kahjuks.

Vaatame nüüd ühte võimalikku moraalset ja juriidilist vaadet eraomandile. Indiviidil on moraalne õigus omaenda tööga loodud või õiglase vahetuse käigus omandatud väärtusele. Seadus peab kaitsma sel viisil hangitud eraomandit, määrama karistused ebaõiglastele omandi hankimise viisidele ja tagama vahendid ebaõiglaselt omandatud väärtuse tagastamiseks indiviidile, kelle õigusi eraomandile on rikutud.

Vaade, et omand on vahend, ja omandiõigus

Vaade, et omand on vahend, ja omandiõigus

Karmo Talts 

 

Vaatame vaate, et omand on vahend, tähendust omandiõiguse jaoks. Omandiõigus on sel juhul õigus teatud tüüpi vahendite omamise  jaoks.

Vatame nüüd võimalust, et omand on vahend vajaduste rahuldamiseks. Sel juhul on indiviidil õigus omandile määral, mil tal on seda oma vajaduste rahuldamiseks vaja.

Vaatame nüüd võimalust, et omand on vahend soovide täitmiseks. Kuna soovid on väga erinevad ja erineva kaaluga, siis tekib küsimus, millised on need soovid, mille rahuldamiseks vajalikule omandile indiviidil on õigus.

Vaatame nüüd selle omandi, millele indiviidil on õigus, suurust.  Sellise vaate, mille järgi omand on vahend, ei ole meil õigust suuremale omandile, kui on vaja vajaduste või (mõistlike) soovide täitmiseks.

Tarbimise ajaline mõõde ja inimestevahelised suhted

Tarbimise ajaline mõõde ja inimeste vahelised suhted

Karmo Talts 

 

Vaatame tarbimist rahamajanduses diakroonilise ja sünkroonse mõõtme eristuse seisukohast. Diakrooniline mõõde on siin minimaalne: toote või teenuse saab tarbija kätte peaaegu kohe peale maksmist.

Vaatame nüüd selle tähendust inimestevaheliste suhete jaoks. Teenindaja ja teenindavate vaheline suhe on midagi põgusat ja ajutist.

Vaatame nüüd kinkimismajandust. Kui kink anda usaldusväärsele osapoolele, siis võib vastu-kingi saada alles pikema aja pärast.

Vaatame nüüd selle tähendust inimestevaheliste suhete jaoks. Kinkide vahetajate vahel kujuneb pikemaaegne suhe, mida iseloomustab see, et nad usaldavad üksteist, mitte raha-institutsiooni. 

Freedom and Resources

A translation of https://dialoogid2.blogspot.com/2025/08/vabadus-ja-ressursid.html 

 

Freedom and Resources 

Karmo Talts 

 

Let's investigate whether a poor person has the freedom to buy things that he has too little money to buy. He does not have such freedom. Thus, the absence of external constraints may not be a sufficient condition for freedom, because the absence of resources is not included in what is usually considered an external constraint. 

Let's investigate now the freedom of a wealthy person to make purchases that he likes. In addition to the absence of external constraints, his freedom to make these purchases presupposes the economic resources with which to make these purchases. 

Let's generalize now the results of our investigation. Whatever conditions should also be met in order a individual to to be free, the fact that an individual has the resources to make choices and the fact that there are no external constraints that prevent the individual from using these resources are in any case among the necessary conditions for his freedom.

Satisfying Human Needs and Combating Suffering in a Market Economy

 

Dialoogi https://dialoogid2.blogspot.com/2025/08/inimeste-vajaduste-rahuldamine-ning.html tõlge.

 

Satisfying Human Needs and Combating Suffering in a Market Economy 

Karmo Talts 

 

In this work, I examine how the market orientation of the economy affects the satisfaction of human needs and the fight against suffering. To do this, I examine how demand is related to the satisfaction of human needs and the alleviation of suffering. I also examine where the initiative to address these problems comes from in a market economy where the market cannot ensure their solution. 

We will examine how demand and needs are related. If someone has money to satisfy their needs, then they can use their money to satisfy these needs. At the same time, the needs of people who do not have money to satisfy their needs are not reflected in demand. Thus, the relationship between needs and demands is coincidental - sometimes people's needs are reflected in demand, but this is not inevitable.

Let's now look at a similar relationship between demands and suffering. Again, some people have money to alleviate their suffering. The suffering of those who do not have the money to do so is not reflected in demand. So it is not also inevitable that suffering will be reflected in demand. 

Let us now examine what this implies about satisfying human needs and combating suffering in an economy in which market relations are central. Satisfying needs and combating suffering is not a priority for the market, so the initiative to satisfy the needs of poor people or alleviate their suffering must come from somewhere else. 

Let us now look at who this initiative comes from. On the one hand, it comes from the state, which intervenes in economic relations to help the poor, collecting tax money to deal with social problems. On the other hand, private individuals engage in helping the poor as a charity. 

Let us now examine in more detail what opportunities these two parties have for this in a society in which the economic system is market-oriented. The state cannot go so far in alleviating poverty as to create a large number of state-owned enterprises to provide jobs for the unemployed and to produce basic necessities and create housing for the poor, because this would be a massive intervention in the functioning of the market. Same time, private individuals must organize their own charitable activities and decide for whom and in what form they should do it on their own. This means that charity cannot be more systematic and professional than private individuals can organize based on their free time, their own resources, and their own level of understanding of social problems. 

In this work, I examined how the market orientation of the economy affects the satisfaction of people's needs and the fight against suffering. I found that the relationship between demand and the solution of these problems is coincidental - the market solves these problems to the extent that people with unmet needs and those suffering have the money to solve their problems. Regarding solving the problems of poor people, I found that it falls on the shoulders of the state, which cannot take measures beyond the use of tax money, so as not to interfere extensively in the functioning of the market, and of private benefactors who lack the free time, resources, and expertise to deal with social problems in the best possible way. 

Property and Power

Artikli https://dialoogid2.blogspot.com/2025/08/vara-ja-voim.html tõlge

Property and Power 

Karmo Talts 

 

In this work, I examine the relationship between property and power. To do this, I analyze how actions of other individuals can be affected with property, how they influence us do use our property to affect them  whether mutual affecting each ohter with property is fair, how property and political power are related, and finally I focus on how reducing the power that can be achieved with property affects power relations. Let's examine property. In a society where private property exists, property gives power - with the help of money, we can quite easily make other individuals give us something and, even more, we can change their beliefs about who the transferred thing belongs to or make them act for us, either in the short term, as an employee works for us when we pay them or whose employers company we visit as customers, or in the long term, we make them work for us paying them salary. It is sometimes possible to get other people to give us money by using other assets, whether we sell them those assets or offer our assets as collateral for a loan to them, etc. 

Let us now examine the reciprocity of this power. Other individuals, in turn, have the power to use their assets to make us influence them with our assets. A servant who is his own employer and a wage earner have a different kind of power—they can get us to use our assets to influence them simply by being willing to serve us or work for us.* 

Let us now examine whether the reciprocity of this power ensures the fairness of this power. In all these relationships, each party loses what gives them power over the other party. If we look at a purchase transaction, for example, one party loses products that they have owned that they themselves have not used and that may be difficult to resell, while the other party loses money, which in a stable economic situation is easier to exchange for other assets than non-monetary assets. In the case of a purchase transaction, the total assets of the parties come into play. If the parties have unequal assets, then in most transactions the wealthier party loses a negligible part of their assets and therefore a small part of the power that their assets give them. 

Let us now examine the relationship between assets and political power. Legitimate political power is provided by assets only in societies where the financing of politicians is considered legitimate. However, since legitimate power is not the only power, wealthy people can influence politics by both legal and illegal means. 

Let us now examine political ideologies. Existing political ideologies are not innate knowledge, but in order to learn about them, information about them must be obtained. All possible political ideologies have probably not yet been created, so after they are created, they must be introduced to other people, and the current form of political ideologies may not be final, which means that their changed form must also be introduced to those people who knew the previous form of a given ideology. This means that, under conditions of freedom of speech, the property necessary for the dissemination of ideologies provides an indirect legal opportunity to influence politics. 

Finally, we will look at how reducing the power that can be achieved through property would change power relations. Power relations that doesn't are not influenced by property would remain, because of the complexity of society, changing society can create completely new power relations, and reducing the power of wealthy individuals does not in itself mean that a tacit agreement would not be concluded between wealthy people and political power, which leaves wealthy individuals a part of their power if they do not bite the hand of the rulers. 

In this work, I studied the relationship between property and power. I found that we can use property to get other people to provide us with products and services, but this power is reciprocal, because most often the provider of products and services influences us, either directly or indirectly - through paying salaries to service providers, etc. - with their property to buy these products and services. I found that this power does not always work fairly, because in a stable economic situation, money is usually preferable to other, more difficult-to-exchange assets, and wealthier people have more economic power and lose a small part of this power in the event of small property surrender. Regarding the relationship between political power and property, I found that democracy gives wealthy individuals the opportunity to influence politics through property in both corrupt and in legal ways. In addition, the presence of the assets necessary for the spread of ideologies provides an indirect legal opportunity to influence politics under conditions of freedom of speech. Regarding the reduction of power achieved through property, I found that this is not a final panacea for achieving justice, because some power relations depend little on property, the reorganization of society can create new power relations, and rulers can agree with wealthy people on how much their power can be limited in order for them to maintain loyalty to the rulers. 

*A salaried service worker is a link in a chain where their employer indirectly influences us to use our assets to get the service worker to serve us.

The Dialectics of Profit

https://dialoogid2.blogspot.com/2025/08/kasumi-dialektika.html tõlge

The Dialectics of Profit 

Karmo Talts

 

 

Let's examine profit dialectically. The lowest level negation of profit means that profit does not exist. However, this only applies to companies that do not make a profit. 

Now let's look at a slightly higher-level negation of profit. Profit does exist, but it does not belong to the company's employees. 

Let's synthesize. The wage combines a negation, because not all profit is paid as wages, and an affirmation, because from the moment the company starts making money, wages are paid from the company's earned money. 

Let's now examine a higher-level negation of wage. Employees do receive a wage, but the amount paid as wages to employees is less than the entrepreneur's income. 

Let's synthesize. A wage increase combines a negation, because a higher wage does not mean that employees will get all the profit for themselves, and an affirmation, because a wage increase brings employees' income closer to the entrepreneur's income. 

Let's now examine a higher-level negation of wage increase. If we do not consider the situation in which the entrepreneur owns the resources and tools to be unfair, then at first glance it seems that justice is achieved when the profit is divided in half between the employees and the entrepreneur. However, each individual employee still receives a smaller share of the profit than the entrepreneur. 

Let us synthesize. The equalization of the incomes of the entrepreneur and each individual employee contains a negation, because the employees do not receive all the profit for themselves, and an affirmation, because the income of the individual employee and the entrepreneur is equal. 

It seems highly unlikely that any entrepreneur would agree to such an equalization of internal incomes. However, let us try to consider this reluctance of entrepreneurs as a high-level negation of the equalization of the incomes of entrepreneurs and employees. 

Let us synthesize. The synthesis must in practice lead to the equalization of incomes and consist in a change in the attitude of entrepreneurs, because without a change in attitude, the entrepreneur would not accept such an equalization. Such a changed attitude could be based on professional pride.The entrepreneur could be proud of being able to make the company profitable, and money could be less important to him than pride from a well-done entrepreneurial job.

Private Property and the Right to Minimal Property

Translation of https://dialoogid2.blogspot.com/2025/08/eraomand-ja-oigus-minimaalsele-omandile.html

Private Property and the Right to Minimal Property 

Karmo Talts 

 

In this work, I examine how much private property an individual is entitled to, what the concept of minimal property would mean, and whether it is possible to ensure that an individual has minimal property. 

The claim that individuals have the right to private property is very abstract. Let us try to make it more concrete. Taking away a part of a person’s assets, no matter how rich he is, is considered a violation of their right to private property. If we do not accept the view that the concept of private property is inconsistent and vague, then we must conclude that the right to private property means the right to any amount of property. Thus, the value of the private property to which an individual is entitled cannot be expressed in absolute numbers, but in percentages – an individual is entitled to one hundred percent of his assets. 

Let us now look at what this means for extremely poor people. If someone has nothing, then one hundred percent of the value of their assets is zero, and their right to private property is not violated by the fact that they have nothing. 

Now let us compare this view with the view that the right to private property can be expressed in absolute terms. If the maximum value of private property to which an individual is entitled can be expressed in absolute terms, this does not in itself mean that the very rich should be deprived of anything. Namely, taking away from them the portion of their assets that exceeds the maximum value of the assets to which an individual is entitled would not violate the rights of the rich, but keeping it would not directly violate anyone's rights either. If, however, the value of the minimum private property to which an individual is entitled can be expressed in absolute terms, then every individual is entitled to assets of at least that value, and assets of that value must be guaranteed to them. 

Let us consider whether it would be possible to guarantee an individual assets of a certain minimum value. Since an individual has the right to use his assets as he wishes, he may lose them as a result of his own actions, and no one else can guarantee his right to assets of minimal value. However, if there were a moment in an individual's life, such as the moment of adulthood, or certain moments - for example, the moment of reaching retirement age could be added to the moment of adulthood - when he must be guaranteed assets of a certain minimal value, then it would be possible to establish the level of minimal assets to which a person is entitled at that moment or at those moments. After the moment when an individual has the right to assets of minimal value, it is no longer a moment when a person must be guaranteed assets of minimal value, and if a person squanders the part of his assets that was guaranteed to him, then it is his personal matter. 

In this work, I examined how much private property an individual is entitled to and the concept of minimal property. I found that in our current concept of private property, the right to private property can be expressed in percentages – both the rich who have a lot and the poor who have nothing have the right to one hundred percent of their private assets. I also found that if the value of the assets to which a person is entitled could be expressed in absolute numbers, It is not mandatory to part of their assets from the rich, although it is permissible to take away the part that exceeds the maximum value of the assets to which the individual is entitled. However, assets of a minimum value should be guaranteed to all people. As to whether this is possible in practice, I found that no one else can permanently guarantee an individual's right to assets of a minimum value, because a person can lose his assets as a result of his own actions. However, it is theoretically possible to guarantee assets of a minimum value for a certain moment or certain moments in an individual's life.

Value Creation

Translation of https://dialoogid2.blogspot.com/2025/08/vaartuste-loomine.html

Value Creation 

Karmo Talts 

 

In this paper, I examine the creation of values. To do this, I examine how values ​​are created according to capitalist understandings and what are the alternatives to the capitalist and Marxist understandings of value creation. 

Lets examine the capitalist understanding of value creation. Values ​​are created by entrepreneurship and the company's profit belongs to the entrepreneur. 

Let us now examine whether the only alternative view of values ​​is that values ​​are created by employees with their work. It is possible that employees and the entrepreneur, taken separately, create a share of values ​​that is smaller than the total value created. 

Let us now look at the middle ground between capitalism and communism. On a scale with our current capitalist understanding of value creation at one end and the Marxist understanding of value creation at the other, in the middle is the understanding that half of the values ​​are created by the entrepreneur and the other half of the values ​​are created by the employees, and thus half of the profit belongs to the entrepreneur and the other half to the employees. 

Let us now consider what view the middle of our scale represents. This is a centrist view of value creation. If this is the case, then any view according to which the entrepreneur has right to own more than half of the company's profits is, at least from the point of view of value creation, right wing view. Consequently, social democrats are also right-wing on this issue, because instead distributing the company's profits differently among the members of the company's collective, they tax large incomes at a different rate than small incomes. 

Let us now examine left-wing view on the issue of value creation. On this issue, an individual is more left-wing, the more he believes that the company's profits belong to the employees. Views according to which the entrepreneur owns a share of the profits that does not reach half of the total amount of profits are left-wing alternatives to Marxism on this issue.* Any state property does not belong to private individuals at all, and economic systems centered on state ownership do not want to fit into the right-left scale on this issue. 

In this work, I studied the creation of value. I found that, according to capitalist understandings, value is created by the entrepreneur. I also found that an alternative to this view and the Marxist view is the view that part of the value is created by both the entrepreneur and the employees. Bigger the part of the value created by the employees in the individual's opinion, more left-wing her views on this issue are, and bigger the part of the value created by the entrepreneur in the individual's opinion, the more right-wing the individual's views on this issue are. * 

 

*Of course, an entrepreneur loses all motivation to engage in business if he does not own any share of the profits at all.

Alternatiivne hüpotees tööpuuduse ja inflatsiooni seostest

Alternatiivne hüpotees tööpuuduse ja inflatsiooni seostest 

Karmo Talts
 

Vaatame hüpoteesi, et mitte siis, kui inflatsioon on suhteliselt kõrge, on tööpuudus madal, vaid siis, kui tööpuudus on madal, on inflatsioon kõrge. See hüpotees seletab korraga seda, miks enamasti siis, kui inflatsioon on kõrge, on tööpuudus madal ja kõrget tööpuudust stagflatsiooni ajal.
Vaatame nüüd, kas seda hüpoteesi on võimalik põhjendada. Kui tööpuudus on madal, siis tarbitakse palju. Kui tarbitakse palju, siis raha väärtus langeb. Kasutame nüüd transitiivsust. Kui tööpuudus on madal, siis raha väärtus langeb.

Dialektika ja lineaarne implikatsioon

Dialektika ja lineaarne implikatsioon
Karmo Talts

Vaatame Hegeli triaadide kirjeldamise võimalusi lineaarse loogika abil. "Kui mitte-olemine, siis olemine,", kus "kui..., siis ..." on lineaarne implikatsioon. Kui kvantiteet, siis kvaliteet. Jne.
Vaatame  nüüd Hegeli arusaamade piiratust. Lineaarse implikatsiooni abil on võimalik kirjeldada ka olemast lakkamist, kvaliteetide taandumist kvantiteetidele jne. See tähendab, et Hegeli arusaam on naiivselt deterministlik ja progressiusku.
Vaatame nüüd marksismi. "Kui ekspluateeritav, siis ekspluataator" on mingis mõttes eksitav kirjeldus, sest enne ekspluateerimist pole töötav inimene ekspluateeritav. Skeem võiks siis pigem olla selline, et kui töötav inimene ja potentsiaalne ekspluataator, siis ekspluateeritav ja ekspluataator. Kui ori ja orjapidaja, siis vabastatud ori ja potentsiaalne feodaal. Jne.
Vaatame nüüd marksismi piiratust. Lineaarne implikatsioon võimaldab kirjeldada ka tagasipöördumist varasema ühiskonnakorra juurde. Seega on marksism naiivselt deterministlik ja progressiusku.

Selle, et toote loomiseks tehtud töö loob majanduslikku väärtust, tingimused

Selle, et toote loomiseks tehtud töö loob majanduslikku väärtust, tingimused

Karmo Talts

 

Vaatame eelduse, et kui toodetud kaupa ei müüda maha, siis kauba loomiseks tehtud töö ei loonud majanduslikku väärtust, kontrapositsiooni. Kui kauba loomiseks tehtud töö lõi majanduslikku väärtust, siis toodetud kaup müüakse maha.

Vaatame nüüd selle tähendust. Kuigi sellest, et kaup müüakse maha, ei pruugi piisata selleks, et kauba loomiseks tehtud töö loob majanduslikku väärtust, pole juhul, kui kaup müüakse maha, välistatud, et kauba loomiseks tehtud töö loob majanduslikku väärtust.

Vaatame nüüd eeldust, et tingimusest x piisab selleks, et tehtud töö loob majanduslikku väärtust. Sel juhul kuulub juhul, kui tingimus x on täidetud, loodud väärtus töölistele.

Süütute elude päästmise paradoks ja kohustus käituda ühel võimalikest õigesti käitumise viisidest

Süütute elude päästmise paradoks ja kohustus käituda ühel võimalikest õigesti käitumise viisidest 

Karmo Talts

 

Vaatame süütute elude päästmise paradoksi multimodaalsest vaatekohast. Tegelikust maailmast on ligipääs kolme maailma: maailma, kus me ei päästa esimest elu, maailma, kus me ei päästa teist elu ja maailma, kus me ei päästa kumbagi elu.

Vaatame nüüd maailmu, kus me ei päästa esimest elu. Need on maailmad, kus me peame päästma teise elu. St., et tegelikus maailmas on võimalik, et me peame päästma teise elu.

Vaatame nüüd maailmu, kus me ei päästa teist elu. Need on maailmad, kus me peame päästma esimese elu. St., et tegelikus maailmas on võimalik, et me peame päästma esimese elu.

Vaatame nüüd maailma, kus me ei päästa kumbagi elu. See on maailm, kus me peame päästma mõlemad elud. (Ja kuna me seda ei tee, siis me käitume valesti.) St., et tegelikus maailmas on võimalik, et me peame päästma mõlemad elud.

Vaatame nüüd selle laiemat tähendust. Mõnikord siis, kui me jätame ühiskonna käsutuses olevad ressurssid ühel viisil hea tegemiseks kasutamata, tekib meil kohustus neid mõnel teisel viisil hea tegemiseks kasutada. Kui me jätame sellisel puhul ühiskonna käsutuses olevad ressurssid üldse hea tegemiseks kasutamata, siis tekib meil kohustus kasutada neid kõigil viisidel, mille puhul oli võimalik, et neid tuleb sel viisil hea tegemiseks kasutada, ja me käitume valesti.

Majanduse ja teiste ühiskondlike nähtuste suhe

Majanduse ja teiste ühiskondlike nähtuste suhe

Karmo Talts

 

Vaatame, kas kommunistliku arusaama majandusliku baasi ja pealisehituse suhtest saab mõista ühiskonna arengu tingimuste alase vaatena. Kui esinevad teatud majanduslikud tingimused, siis esinevad ka teatud teised ühiskondlikud nähtused.

Vaatame nüüd realistlikumat vaadet. Kui esinevad teatud teised ühiskondlikud nähtused, siis esinevad ka teatud majanduslikud tingimused. Majanduse areng on küll tarvilik selleks, et ühiskond jõuaks tervikuna kõrgemale arengutasemele, aga majanduse arengust ei piisa selleks, et ühiskond tervikuna sellele arengutasemele jõuaks.

Majandusliku baasi ja pealisehituse dialektika

Mõtteid majandusest kirjutasin varem rohkem ja kuna need riputasin esimestena üles, siis on need mattunud blogisügavustesse. Palun lingil klõpsata: https://dialoogid2.blogspot.com/search/label/majandus

 

Majandusliku baasi ja pealisehituse dialektika

Karmo Talts

 

Vaatame teesi, et majanduslik baas määrab pealisehituse, kõrgetasemelisi eitusi. Üks neist on tees, et majanduslikud suhted sõltuvad mingil määral võimust. See tähendab, et võim võib piirata ja suunata majanduslikku tegevust. Teine neist on, et pealisehitust mõjutab ka prestiiž. See tähendab, et majanduslikult vähem edukas tegutseja, kellel on hea maine, võib sotsiaalseid ja kultuurilisi suhteid mõjutada oma tegevusega.

Vaatame nüüd võimu ja majanduse suhet. Küsimus ei ole ainult selles, et ühiskonnas, kus eksisteerib majanduslik ülemklass, võib poliitiline võim sekkuda majanduslikke suhetesse. Kui ühiskonda püütakse muuta õiglasemaks, võivad tekkida uued võimusuhted ja võim võib ikkagi sekkuda majanduslikke suhetesse.

Vaatame, kuidas seda viimast probleemi lahendada või vähemalt leevendada. Kui riik ühiskonna ümberkorraldamise järel ikka eksisteerib, siis riik peab majandussuhteid mitte otseselt reguleerima, vaid kaitsma majanduslikke tegutsejaid. See aga tähendab, et isegi siis, kui pole eraettevõtlust, ei tohi riik lubatud ettevõtlusvorme kontrollida, vaid riik peab neid ettevõtlusvorme kaitsma.

Vaatame nüüd hea mainega tegutsejaid. Indiviid, kes muidu oleks võinud ära teenida head maine, tegutsemisvõimalused võivad tema majanduslike ressursside tõttu olla piiratud. Seega soodustab suhteliselt kõrge mediaansissetulekute tagamine selle, et tegutsejad saavad välja teenida maine, mille nad on ära teeninud, ja mõjutada pealisehitust sellest sõltumata, et leidub neist majanduslikult edukamaid tegutsejaid.