Kuvatud on postitused sildiga tõlge. Kuva kõik postitused
Kuvatud on postitused sildiga tõlge. Kuva kõik postitused

reede, 16. oktoober 2026

Tavakeele lausete, mis kasutavad sõna "tõde", tõlkimine formaalsetesse keeltesse ilma tõepredikaati defineerimata

Tavakeele lausete, mis kasutavad sõna "tõde", tõlkimine formaalsetesse keeltesse ilma tõepredikaati defineerimata 

Karmo Talts 

 

Vaatame selel tähendust loogika jaoks, et sõna "tõde" on tavakeele sõna. Me ei vaja tingimata predikaati, mis täidab formaalses keeles sõna "tõde" funktsiooni, vaid võimalusi tõlkida formaalsesse keelde tavakeele lauseid, mis kasutavad sõna "tõde".

Vaatame nüüd võimalust, et kui me tähistame deklaratiivse lause x lausemuutujaga P, siis me saame tavakeele lause "väide x on tõene" tõlkida formaalsesse keelde nii: P. Esmapilgul ei võimalda see tõlkida lauset "need väited on tõesed".

Vaatame seda küsimust lähemalt. Kui me kasutame väljendit "need väited" deklaratiivsete lausete x, y... kohta, siis me võime need laused asendada lausemuutujatega P,Q... ja väljendi "need väited" tõlkida nii: X:=P∧Q... Nüüd saame me tõlkida lause "need väited on tõesed" nii: X.

Vaatame nüüd võimalust tõlkida tavakeele lauseid formaalsesse keelde, mis võimaldab rääkida tõeväärtustest. Kui me tähistame deklaratiivse lause x lausemuutujaga P, siis me saame tavakeele lause "väide x on tõene" tõlkida formaalsesse keelde nii: P-l on kõige kõrgem tõeväärtus. Kui me kasutame väljendit "need väited" deklaratiivsete lausete x, y... kohta, siis me võime need laused asendada lausemuutujatega P,Q... ja väljendi "need väited" tõlkida nii: X:=P∧Q... Nüüd saame me tõlkida lause "need väited on tõesed" nii: X-il on kõige kõrgem tõeväärtus.

esmaspäev, 26. jaanuar 2026

Essay about some possible approaches to life

A translation of https://dialoogid2.blogspot.com/2025/08/essee-monedest-voimalikest.html from Estonian. 

 

Essay about some possible approaches to life 

Karmo Talts 
 
I would like to reflect on some possible approaches to life. In the process, I will try to use the expressions meaning of life and purpose of life sparingly, because their use itself is already based on specific approaches to life. 
Life can be considered a mystery. Religious people may think that life is part of some greater mystery and that if we do not understand the greater forces on which life depends, we should also be more cautious and reverent towards life. However, life itself does not have to mediate any mystery different from life - life itself can arouse wonder and awe. 
Life can also be seen as part of something larger, which is not directly supernatural. If we mean the life of an individual by life, then seeing the individual as part of a nation, history, etc., already represents this view. Of course, biological life is something greater than the life of the human species, life as such is part of the universe, etc. Alas, to achieve this attitude that we are part of the universe, simply feeling wonder and awe is not enough. A sufficiently great thirst for knowledge is needed to learn about the nature of which we are a part. 
Life can also be seen as an obligation – one must live. In this case, it is possible to attribute an inner purpose to life – whoever fulfills their duty to live has achieved the purpose of life. However, saying that the purpose of life is to live does not convey the basic feeling that accompanies life based on such an attitude to life. If living is an obligation for someone, then they feel moral satisfaction from living not just satisfaction  from doing something purposeful. This moral satisfaction is very pure, because it is the satisfaction of fulfilling their duty itself, not from having earned some kind of reward or someone's approval. 
Life can also be approached emotionally. Feelings are actually difficult to avoid when approaching life – feeling that life is meaningful and feeling that life is meaningless, are both feelings. For someone who sees life as an object of feelings, possible feelings about life are not limited to feelings of meaningfulness and absurdity. Life can be loved, hated, life can bring joy, etc. It seems especially important to me that a person can relate to life in the same way that a philosopher relates to wisdom – my life may not be perfect, but I still love it and making life better is meaningful even if I never achieve a perfect life. 
As conclusion, I would like to say that these attitudes are to some extent integrable. The other attitudes discussed are certainly related to an emotional attitude towards life – wonder and awe, the feeling of satisfaction that arises from satisfying the thirst for knowledge, and a feeling that one has duty to fulfill are all feelings. Life may turn out to be a completely incomprehensible mystery even if the remaining listed attitudes or some of them are justified, we may not feel that we a full-fledged part of life and the world if we do not approach life conscientiously, or our feelings towards life may not be quite as passionate or positive as if we were more conscientious, etc. And those who pay attention to few aspects of life are more likely to reach a point where life seems empty and meaningless.

kolmapäev, 21. jaanuar 2026

Meaningfulness and Meaninglessness

A translation of https://dialoogid2.blogspot.com/2025/08/mottekus-ja-mottetus.html from Estonian.

 
Meaningfulness and Meaninglessness 
Karmo Talts 
 
In this work, I examine the categories of meaningfulness and meaninglessness. To do this, I examine the relationship between meaningfulness and the experience that something is meaningful, draw conclusions about the category of meaninglessness, and examine whether a universal ethical system can be built on the results of my work. 
Let us look at the claim that life is meaningless, which claims to be objective. This claim does not claim anything about whether something seems meaningful to individuals. 
Let us now examine what the claim that life is meaningless could mean in a world where life seems meaningful to at least one individual. Unless we claim that a specific individual's experience that their life is meaningful does not give meaning to that individual's life, then the question of the meaning of life is relative. 
Let us now examine meaningfulness more broadly in light of this. Since the meaning of things is relative, it also follows that the meaninglessness of things is relative. It is not possible to discover that something is absolutely meaningless, something can be meaningless only for someone or for a group of beings. 
Let us see whether a universal ethical system can be built on the results of our research. Even in attempts to build such a system, the tension between individualists and collectivists remains. An individualist can claim that everyone has the right to choose a life that seems meaningful to him, and a collectivist can claim that as many conscious beings as possible should be guaranteed a life that seems meaningful to them. 
 In this work, I studied meaningfulness. I found that meaningfulness and meaninglessness are relative categories and it is not possible to discover whether something is absolutely meaningful or not. Consequently, a meaningful life simply means a life that seems meaningful to a conscious being living it. However, it is not possible to build a universal ethical system on this fact in itself, because one can argue both that everyone should be able to choose a life that seems meaningful to them, and that as many beings as possible should be guaranteed a life that seems meaningful to them.

teisipäev, 20. jaanuar 2026

Life Experience and the Meaning of Life

A translation of https://dialoogid2.blogspot.com/2025/08/elukogemus-ja-elu-mote.html from Estonian.

 

Life Experience and the Meaning of Life 
Karmo Talts 
 
In this work, I examine what makes life meaningful. To do this, I analyze life experience and the role of the subjective side of experience in giving meaning to life, and role the objective side of individual's life.  
Finally, I examine the obstacles to living a meaningful life, which arise from both the subjectivity of the individual's experience and objective facts. 
 Let's examine life experience. We usually assume that life experience means wisdom, that is, that life experience corresponds to something in the world. If we understand life experience simply as a subjective experience gained during life, then it is possible that some of our life experience is not adequate, its content does not correspond to reality. 
Let's now examine a meaningful life. Not every experience that corresponds to something in the external world can make life meaningful, because in this case the meaning of life would simply be the acquisition of empirical knowledge. 
Let's now examine whether experience that nothing in the world corresponds to can give meaning to life. Apparently not, unless we think that the meaning of life is simply the use of imagination. 
Let us now consider in what sense life experience has content and in what sense this content is the content of life. Unconscious beings and things have no experience, and their existence therefore lacks that which can have content. Since life really exists, the content of life must also have something to do with life. The content of an experience that does not even partially correspond to what is actually happening in the individual's life is not the content of life. Thus, what gives meaning to life is how the individual subjectively experiences what is actually happening in his life. If he experiences what is happening in his life as meaningful, then he has a meaningful life, if he experiences that it is meaningless, then life is  meaningless. 
Let us examine whether this does not make the meaning of life completely non-objective. Apparently not, because a completely non-objective “meaning of life” would have no connection with what is happening in the individual's life, and this “meaning” would not give meaning to what is actually happening in the individual's life. 
Let us now consider whether it is not possible to find a meaning of life that is completely objective. Suppose that an objective meaning of life could be found, but there were individuals to whom the objective meaning of life does not seem meaningful. An objective meaning of life cannot therefore give meaning to the lives of all individuals, because it cannot give meaning to the lives of those individuals to whom the objective meaning of life does not seem meaningful. 
Let us now look at some problems that may prevent living a meaningful life. Some of them are related to the subjective component of the meaning of life. 
Let us look at them more closely. For some individuals, few things seem meaningful. If the fact that life seems meaningless makes life meaningless, then for an apathetic individual who is indifferent to everything, life is not even meaningless, but he is simply alive. For some individuals, many things seem meaningless. Thus, a large part of what happens in their lives seems meaningless to them. A separate problem is that what seems meaningful and what seems meaningless to an individual can change over time. Because of this, some individuals experience crises in their lives, where the individual changes and their life no longer seems meaningful to them or even seems meaningless.* Since the subjective experience of a particular individual depends, among other things, on the state of their psyche, the same thing may sometimes seem meaningful and sometimes meaningless to an individual with an unstable psyche. While a person to whom their life seems mostly meaningless may be in permanent depression, constantly melancholic, etc., a person with an unstable psyche may experience depressive episodes or their mood may simply change abruptly. 
Let us now examine the obstacles to living a meaningful life arising from the objective side of the meaning of life. One obstacle is that since in order to live a meaningful life, an individual must actually achieve what seems meaningful to them in their life, living a meaningful life may prove difficult or insurmountably difficult if what seems meaningful to the individual is difficult to achieve. 
Let us now look at an another obstacle. Different individuals may find different things meaningful and meaningless. This can lead to indifference of some individuals being to the efforts of other individuals or to their active opposition to the efforts of other individuals. 
In this work, I investigated what makes life meaningful. I found that the experience that gives meaning to life has both a subjective component - otherwise, acquiring empirical knowledge would be enough to give meaning to life - and an objective component - otherwise, using the imagination would be enough to give meaning to life. It is also impossible to find a purely objective meaning of life because a purely objective meaning of life would not be able to give meaning to the lives of those individuals who do not experience the objective meaning of life as meaningful. A completely non-objective experience, however, would not be connected to the actual life of the individual at all. I found that subjective obstacles that interfere with living a meaningful life include the apathy and negativity of some individuals' subjective experience of world, crises that arise from changes in what seems meaningful to an individual, and psychological problems that cause negative emotions and sudden mood swings. In addition, I found objective obstacles to that interfere with living a meaningful life, such as the difficulties that may arise in pursuing what seems meaningful to the individual and that sometimes a difference in the difference of views of different individuals do not motivate individuals to support each other or to motivate individuals to work against each other. 
 
 *It is possible that existential angst in adolescence and midlife crisis are often crises of this type.

 


Some paradoxes

A translation of https://dialoogid2.blogspot.com/2025/09/moned-paradoksid-loodetavasti.html from Estonian

 

Some paradoxes 

Karmo Talts 

 

Let's look at the statement "at least one necessary condition of this statement is false". If this statement is true, then at least one necessary condition of this statement is false and therefore this statement is false. If this statement is false, then all necessary conditions of this statement are true and therefore this statement is true. 

Now let's look at the statement "all sufficient conditions of this statement are false". If this statement is true, then all sufficient conditions of this statement are false and this statement is false. If this statement is false, then at least one sufficient condition of this statement is true and therefore this statement is true.

neljapäev, 15. jaanuar 2026

Hypothesis that quantum properties depend on measurement

Translation of https://dialoogid2.blogspot.com/2026/01/hupotees-et-kvandi-omadused-soltuvad.html from Estonian.

 

Hypothesis that quantum properties depend on measurement 

Karmo Talts

 

Let´s formulate the following hypothesis that quantum x does not have property y to the extent z before we obtain the measurement result that x has property y to the extent z. 

Let´s examine now what it means in this case if one and the same quantum has property x to the extent y in one probable state and property x to the extent z in another probable state. This means that these states are probable if we measure property x. 

Let´s examine now the disjunction: for quantum x, P and Q or R, where statement P applies to the probable state of property y of quantum x and statements Q and R apply to different probable states of property z of quantum x. This means that if we measure property y, then P and if we measure property z, then Q or R.

kolmapäev, 14. jaanuar 2026

Why do the objects we encounter in every day life exist and the question of why does anything exist at all

Translation of https://dialoogid2.blogspot.com/2026/01/miks-on-olemas-objektid-millega-me.html from Estonian.

 

Why do the objects we encounter in every day life exist and the question of why does anything exist at all

Karmo Talts 

 

Let's look at the question of why such objects that we encounter in every day life exist. Since such objects consist of something, a very general answer to this question is that these objects exist because stuff or parts that they are formed from has gone through processes that form that staff or those parts into that object.

Now let's look at objects that are too small to observe. Many of them - cells, molecules, atoms, etc. - gradually consist of something. Therefore, they also exist because because stuff or parts that they are formed from has gone through processes that form that staff or those parts into that object.

Now let's look at the question of why objects that have a composition can not exist. This is because it is possible that stuff or parts that they are formed from has not gone through processes that form that stuff or those parts into that object (or  it is possible that stuff or parts that they are formed from has not gone through processes that form that stuff or those parts into that object.if the conditions are not right for those processes taking place) and because when those objects already exist it is possible  that stuff or parts that they are formed from go gone through processes that that makes stuff or those parts lose form of that object. 

Now let's look at elementary particles. They exist without being formed other stuff or parts and they therefor there is no  stuff or parts that can lose form of elementary particle.  Thus, the question of why elementary particles exist only makes sense if some conditions are possible under which objects that doesn't come into being from other stuff or parts taking form of them nor go out of existence because stuff or parts loses form of them doesn´t exist.

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.


teisipäev, 13. jaanuar 2026

A generalization of the laws and theorems of classical logic for truth values ​​x and y

A translation of https://dialoogid2.blogspot.com/2026/01/klassikalise-loogika-seaduste-ja.html 

 

A generalization of the laws and theorems of classical logic for truth values ​​x and y 

Karmo Talts 

 

Let's generalize the laws of logic for truth values ​​x and y. A statement P cannot have a truth value x and not have the truth value x at the same time. A statement P has a truth value x or a statement P has a truth value different from x. 

Now let's look at the theorems. If P has a truth value x, then the negation of the negation of P has the truth value x. If the assumption that P has a truth value x implies a contradiction, then P does not have the truth value x. If P has a truth value x and Q has a truth value y, then the conjunction P and Q has the lowest truth value amongat truth values ​​x and y. If P has a truth value x, then we can introduce the disjunction P has the truth value x or Q has a truth value y. If P does not have a truth value x or Q has a truth value y, then if P has the truth value x, Q has the truth value y. If P has a truth value x or Q has a truth value y, then if P does not have the truth value x, Q has the truth value y. If, when P has a truth value x, Q has a truth value y and P has the truth value x, then Q has the truth value y. If, when P has a truth value x, Q has a truth value y and Q does not have the truth value y, then P does not have thr truth value x.

neljapäev, 8. jaanuar 2026

The question of the way everyday reality is constructed

A translation of https://dialoogid2.blogspot.com/2025/08/igapaevase-tegelikkuse-konstrueerimise.html 

 

The question of the way everyday reality is constructed 

Karmo Talts 

 

Let us consider the possibility that everyday reality is a construction, but not a social construction or not merely a social construction. This would mean that what we pay attention to and what practices we use are not a matter of agreements or not merely a matter of agreements. 

Let us first consider the possibility that everyday reality is a political construction. This would mean that everyday reality is social only to the extent that our politics allow agreements and our politics do not have the principle of “winner takes all”. 

Let us now consider what hidden problems we might discover in the perception of reality and the use of practices if we assume that everyday reality is partly social and partly political construction. Our agreements may sometimes be concluded between groups that do not include other groups in their conclusions of agreements. 

Let us now consider the possibility that everyday reality is a cultural construction. This would mean that the space for political struggle and possible agreements between us is largely limited by slowly changing values and traditions.  

Let us now see what hidden problems we might discover in the perception of reality and the use of practices if we assume that everyday reality is partly social, partly political and partly cultural construction. The values ​​of the majority or of some groups in society whose values ​​have changed more slowly exclude some groups, as representatives of a way of life that is incompatible with these values, from the group that is included in the process of concluding agreements and whose interests are taken into account in the political struggle.

kolmapäev, 7. jaanuar 2026

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.

reede, 2. jaanuar 2026

Satisfying Human Needs and Combating Suffering in a Market Economy

 

 
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. 


reede, 26. detsember 2025

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.

teisipäev, 23. detsember 2025

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, id he believes that more of 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.