Hayekov dan 2016

Friedrich August von Hayek

Spoštovani bralci Kritike konservativne!

Na letošnjem tradicionalnem Hayekovem dnevu, ki ga organizira SVETILNIK – društvo za promocijo svobode, bo o politični filozofiji tega velikega misleca klasičnega liberalizma spregovoril eden izmed urednikov našega portala, Oskar Mulej.

V svojem predavanju se bo posebej posvetil razumevanju pravičnosti v Hayekovi misli ter njegovi odločni kritiki koncepta t. i. “družbene pravičnosti.” Sledila bo razprava, v kateri se bomo poglobili v vprašanja, povezana z rabo in pomenom te nadvse kontroverzne besedne zveze.

Vljudno vabljeni!

 

Čas:  Četrtek,  5. maj, ob 18:00

Kraj: Hostel Tresor, Čopova ulica 38, Ljubljana

Več o dogodku na: Facebook

 

 

Tedenski izbor

hieronim

Politically correct leftism is more than a challenge to liberalism. It is a test of liberalism. (…)

America’s most effective liberals—from Harry Truman to Rahm Emanuel—have known how and when to defy the illiberal left, whether that illiberal left was communist or Third Worldist or, as it is today, infatuated with the jargon of “intersectionality.” The liberals who couldn’t or wouldn’t or didn’t have been dragged toward the same marginality that has always befallen the hard left in America—and always will.

Republicans have suffered greatly over the past six years from their visible terror of their more extreme associates. The evolution toward a more responsible Republicanism remains incomplete, but is visibly under way. Now it seems to be the turn of liberals and Democrats to veer off into their own ideological fever-swamps.

Liberals and the Illiberal Left – David Frum, The Atlantic

***

The Church does not rename pagan traditions as the secularist renames Christian holidays, seasons, symbols and so forth. The Church baptizes the world. The Church impudently gives pagan traditions new meanings, of which a new name is an icon and consequence. The Winter Solstice is not renamed ‘Christmas’ in the manner in which secularists timidly rename Christmas ‘Winter Solstice.’ No, the Winter Solstice becomes Christmas — the old gods are dead and Christianity has killed them.

(…)

This helps us to finally understand the difference between a baptism and a renaming. The post-Christian renaming reduces to an acceptable effect without daring to alter the cause. The baptism invokes and declares a new cause — not Spring, but Christ, not the gods, but God, not the garden’s growth, but the Gardener. A cause alone can remain and bear the fruit of effects. An effect divorced from its cause — a holiday apart from a Holy Day, a sign of the cross apart from the Cross — these crumble as a tree without roots. I am Catholic because I want to live in a universe of primary meaning, of a real relation of effect to cause

The Difference Between Renaming and a Baptism – Marc Barnes, The Bad Catholic

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Na volilni dan…

…naj se razjasni nebo in posije luč razuma v sleherno slovensko vas.

Našim bralcem in vsem Slovencem želimo sproščeno in sončno volilno nedeljo. Upamo, da se glasovanj širom domovine udeleže v čim večjem številu. Pri odločanju o najboljšem kandidatu pa naj bodo vsakomur v vodilo zgolj lastna vest, odgovornost in trezen preudarek!

V tem oziru gredo naše najboljše želje zlasti največji slovenski vasi. Saj vemo, da biti največji – in najlepši – še ni dovolj, kajne?

F. A. Hayek in “privid družbene pravičnosti”

Society has simply become the new deity to which we complain and clamour for redress if it does not fulfil the expectations it has created. There is no individual and no cooperating group of people against which the sufferer would have a just complaint, and there are no conceivable rules of just individual conduct which would at the same time secure a functioning order and prevent such disappointments.

(Friedrich August von Hayek, The Mirage of Social Justice (1976), str. 69.)

V političnih programih in propagandi vseh barv se pogosto pojavljajo obljube ali zahteve po „družbeni“ oziroma „socialni pravičnosti.“ Ta sicer tako obrabljena fraza našega političnega jezika je v zadnjih letih znova postala razmeroma aktualna in zdi se, da tudi pridobiva na priljubljenosti. Razumljivo in žalostno je dejstvo, da ima sedaj že dolgoletna gospodarska kriza in z njo povezane globoke osebne stiske mnogih za posledico tudi povečano privlačnost lepo zvenečih gesel in krilatic. Manj razumljivo pa je, na kaj točno naj bi se takšne krilatice nanašale, kaj naj bi sporočale in pomenile.

Z zagonetnim vprašanjem t. i. “socialne pravičnosti” se je izdatno ukvarjal sloviti liberalni politični filozof in ekonomist, Nobelov nagrajenec Friedrich August von Hayek, ki je kritiki tistega, čemur je sam pravil “privid družbene pravičnosti” (The Mirage of Social Justice), posvetil kar celo knjigo. V tej najbrž najbolj temeljiti in prepričljivi krtitiki koncepta družbene pravičnosti je dokazoval, da ta nima nikakršne vsebine, da je nesmiseln, prazen ter politično irelevanten. V pričujoči seriji člankov se bomo s pomočjo Hayekove misli na kratko sprehodili skozi razčlenitev tega problema, pri čemer bo prvi del spregovoril o pojmu pravičnosti na splošno.

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