Bøger af Ludovico Lalli

Positivism does transcend ethnic - religious barriers. We cannot, in any sense, associate religious characters and ethnic identities to positivism. Positivism is equal to sheer reason, absolute precision, true knowledge, perpetual firmness, and pure justice. The nature of positivism is, put it in other words, axiomatic. It is the target of the author to advance the concept of positive creationism. Positive Creationism is equal to an effective form of analytic theology. The individual believing in the presence of an ontological creator should necessarily conceive religions as methods of pedagogy. The appearance of religions has facilitated the process of civilization of mankind. The Creator is equal to absolute perfection. From the perspective of postulated logic, the Creator is the cause of everything. The highest form of codified perfection on earth is equal to positive knowledge. While there is no certainty concerning the positive (scientific) origin of the world, we - by using causal inference (postulated logic) - must arrive at the conclusion that no physical matter (for example chemical matter) can arise from nothing. Whatever form of matter should have an ontology.

Le positivisme transcende les barrières ethniques et religieuses. Nous ne pouvons en aucun cas associer des caractères religieux et des identités ethniques au positivisme. Le positivisme est égal à la raison pure, à la précision absolue, à la connaissance vraie, à la fermeté perpétuelle et à la justice pure. La nature du positivisme est, en d'autres termes, axiomatique. L'objectif de l'auteur est de faire progresser le concept de créationnisme positif. Le créationnisme positif équivaut à une forme efficace de théologie analytique. L'individu croyant en la présence d'un créateur ontologique doit nécessairement concevoir les religions comme des méthodes de pédagogie. L'apparition des religions a facilité le processus de civilisation de l'humanité. Le Créateur est égal à la perfection absolue. Du point de vue de la logique postulée, le Créateur est la cause de tout. La forme la plus élevée de perfection codifiée sur terre est égale à la connaissance positive. Bien qu'il n'y ait aucune certitude quant à l'origine positive (scientifique) du monde, nous devons - en utilisant la déduction causale (logique postulée) - arriver à la conclusion qu'aucune matière physique (par exemple la matière chimique) ne peut naître du néant. Toute forme de matière doit avoir une ontologie.

Il positivismo trascende le barriere etnico-religiose. Non possiamo in alcun modo associare caratteri religiosi e identità etniche al positivismo. Il positivismo è pari alla pura ragione, alla precisione assoluta, alla vera conoscenza, alla fermezza perpetua e alla pura giustizia. La natura del positivismo è, in altre parole, assiomatica. L'obiettivo dell'autore è quello di portare avanti il concetto di creazionismo positivo. Il Creazionismo positivo equivale a una forma efficace di teologia analitica. L'individuo che crede nella presenza di un creatore ontologico deve necessariamente concepire le religioni come metodi di pedagogia. La comparsa delle religioni ha facilitato il processo di civilizzazione dell'umanità. Il Creatore è pari alla perfezione assoluta. Dal punto di vista della logica postulata, il Creatore è la causa di tutto. La forma più alta di perfezione codificata sulla terra è pari alla conoscenza positiva. Sebbene non vi sia alcuna certezza riguardo all'origine positiva (scientifica) del mondo, noi - utilizzando l'inferenza causale (logica postulata) - dobbiamo giungere alla conclusione che nessuna materia fisica (ad esempio la materia chimica) può nascere dal nulla. Qualsiasi forma di materia deve avere un'ontologia.

O positivismo transcende, de facto, as barreiras étnico-religiosas. Não podemos, de forma alguma, associar caracteres religiosos e identidades étnicas ao positivismo. O positivismo é igual à razão pura, à precisão absoluta, ao conhecimento verdadeiro, à firmeza perpétua e à justiça pura. A natureza do positivismo é, por outras palavras, axiomática. O objetivo do autor é fazer avançar o conceito de criacionismo positivo. O criacionismo positivo equivale a uma forma efectiva de teologia analítica. O indivíduo que acredita na presença de um criador ontológico deve necessariamente conceber as religiões como métodos de pedagogia. O aparecimento das religiões facilitou o processo de civilização da humanidade. O Criador é igual à perfeição absoluta. Na perspetiva da lógica postulada, o Criador é a causa de tudo. A forma mais elevada de perfeição codificada na terra é igual ao conhecimento positivo. Embora não haja certeza quanto à origem positiva (científica) do mundo, nós - usando a inferência causal (lógica postulada) - devemos chegar à conclusão de que nenhuma matéria física (por exemplo, matéria química) pode surgir do nada. Qualquer forma de matéria deve ter uma ontologia.

Der Positivismus überwindet ethnisch-religiöse Grenzen. Wir können in keiner Weise religiöse Charaktere und ethnische Identitäten mit dem Positivismus in Verbindung bringen. Positivismus ist gleichbedeutend mit reiner Vernunft, absoluter Präzision, wahrem Wissen, immerwährender Festigkeit und reiner Gerechtigkeit. Das Wesen des Positivismus ist, um es mit anderen Worten zu sagen, axiomatisch. Ziel des Autors ist es, das Konzept des positiven Kreationismus zu fördern. Der positive Kreationismus ist gleichbedeutend mit einer wirksamen Form der analytischen Theologie. Wer an das Vorhandensein eines ontologischen Schöpfers glaubt, muss die Religionen notwendigerweise als pädagogische Methoden begreifen. Das Auftreten der Religionen hat den Prozess der Zivilisation der Menschheit erleichtert. Der Schöpfer ist mit absoluter Vollkommenheit gleichzusetzen. Aus der Perspektive der postulierten Logik ist der Schöpfer die Ursache von allem. Die höchste Form der kodifizierten Vollkommenheit auf der Erde entspricht dem positiven Wissen. Obwohl es keine Gewissheit über den positiven (wissenschaftlichen) Ursprung der Welt gibt, müssen wir - durch kausale Schlussfolgerungen (postulierte Logik) - zu dem Schluss kommen, dass keine physikalische Materie (z. B. chemische Materie) aus dem Nichts entstehen kann. Welche Form von Materie auch immer, sie muss eine Ontologie haben.

In the present text, the author does desire to put the focus on Common Law. In addition, the author will put forwards evaluations concerning National Law and International Law. In relation to Common Law, the author will arrive at the conclusion that the latter is distinguished by a principle of contingent causal attitude. In the moment in which the principle of the precedent is not applicable, the judge has to use his / her authority for creating new law.

No presente texto, o autor pretende centrar-se no Direito Comum. Para além disso, o autor apresentará avaliações relativas ao Direito Nacional e ao Direito Internacional. Em relação ao Common Law, o autor chegará à conclusão de que este se distingue por um princípio de atitude causal contingente. No momento em que o princípio do precedente não é aplicável, o juiz tem de usar a sua autoridade para criar novo direito.

Nel presente testo, l'autore desidera concentrarsi sulla Common Law. Inoltre, l'autore proporrà valutazioni relative al Diritto Nazionale e al Diritto Internazionale. In relazione alla Common Law, l'autore giungerà alla conclusione che quest'ultima si distingue per un principio di causalità contingente. Nel momento in cui il principio del precedente non è applicabile, il giudice deve usare la sua autorità per creare un nuovo diritto.

Dans le présent texte, l'auteur souhaite mettre l'accent sur la Common Law. En outre, l'auteur présentera des évaluations concernant le droit national et le droit international. En ce qui concerne la Common Law, l'auteur arrivera à la conclusion que cette dernière se distingue par un principe d'attitude causale contingente. Lorsque le principe du précédent n'est pas applicable, le juge doit utiliser son autorité pour créer une nouvelle loi.

In dem vorliegenden Text möchte der Autor den Schwerpunkt auf das Common Law legen. Darüber hinaus wird der Autor Einschätzungen zum nationalen Recht und zum internationalen Recht abgeben. In Bezug auf das Common Law wird der Autor zu dem Schluss kommen, dass dieses sich durch ein Prinzip der kontingenten Kausalität auszeichnet. In dem Moment, in dem das Prinzip des Präzedenzfalls nicht anwendbar ist, muss der Richter seine Autorität nutzen, um neues Recht zu schaffen.

Dans le présent texte, l'auteur est animé par le désir d'avancer l'idée nouvelle de la logique postulée et de relier cette dernière à l'analyse historique. Les lecteurs seront en mesure d'avoir des perspectives sur une ''branche'' de la logique humaine qui, de plus, est particulièrement préparatoire à l'analyse historique. En outre, l'auteur relie le concept de logique postulée à la praxéologie, la science de l'action humaine.

No presente texto, o autor é animado pelo desejo de apresentar a nova ideia de lógica postulada e de a relacionar com a análise histórica. Os leitores estarão em posição de obter perspectivas sobre um "ramo" da lógica humana que, além disso, é particularmente preparatório para a análise histórica. Além disso, o autor relacionará o conceito de lógica postulada com a praxeologia, a ciência da ação humana.

Im vorliegenden Text ist der Autor von dem Wunsch beseelt, die neue Idee der postulierten Logik vorzustellen und sie mit der historischen Analyse zu verbinden. Die Leser werden in der Lage sein, Perspektiven über einen ''Zweig'' der menschlichen Logik zu erhalten, der darüber hinaus besonders vorbereitend für die historische Analyse ist. Darüber hinaus wird der Autor das Konzept der postulierten Logik mit der Praxeologie, der Wissenschaft vom menschlichen Handeln, in Verbindung bringen.

Nel presente testo, l'autore è animato dal desiderio di proporre l'idea nuova della logica postulata e di mettere in relazione quest'ultima con l'analisi storica. I lettori saranno in grado di avere una prospettiva su un "ramo" della logica umana che, inoltre, è particolarmente propedeutico all'analisi storica. Inoltre, l'autore collegherà il concetto di logica postulata alla prasseologia, la scienza dell'azione umana.

Nel presente testo, l'autore è animato dal desiderio di porre l'attenzione sulla teoria delle preferenze temporali. La teoria della preferenza temporale è stata spesso associata alla prasseologia, la scienza dell'azione umana. L'autore mostrerà ai lettori come la teoria della preferenza temporale non regga. Inoltre, la teoria della preferenza temporale è in contraddizione con la prasseologia. L'autore giungerà alla conclusione che più un individuo ha successo, più si distingue per un'elevata preferenza temporale.

Dans le présent texte, l'auteur est animé par le désir de mettre l'accent sur la théorie des préférences temporelles. La théorie des préférences temporelles a souvent été associée à la praxéologie, la science de l'action humaine. L'auteur montrera aux lecteurs comment la théorie de la préférence temporelle ne tient pas la route. En outre, la théorie des préférences temporelles est en contradiction avec la praxéologie. L'auteur arrivera à la conclusion que plus l'individu réussit, plus il se distingue par une préférence temporelle élevée.

In dem vorliegenden Text möchte der Autor den Schwerpunkt auf die Zeitpräferenztheorie legen. Die Zeitpräferenztheorie wurde oft mit der Praxeologie, der Wissenschaft vom menschlichen Handeln, in Verbindung gebracht. Der Autor wird den Lesern zeigen, dass die Zeitpräferenztheorie nicht stichhaltig ist. Außerdem steht die Zeitpräferenztheorie im Widerspruch zur Praxeologie. Der Autor kommt zu dem Schluss, dass ein Individuum umso erfolgreicher ist, je mehr es sich durch eine hohe Zeitpräferenz auszeichnet.

No presente texto, o autor é animado pelo desejo de colocar a tónica na teoria da preferência temporal. A teoria da preferência temporal tem sido frequentemente associada à Praxeologia, a ciência da ação humana. O autor mostrará aos leitores como a teoria da preferência temporal não se sustenta. Além disso, a teoria da preferência temporal está em contradição com a praxeologia. O autor chegará à conclusão de que quanto mais o indivíduo é bem sucedido, mais ele se distingue por uma elevada preferência temporal.

In the present text, the author is animated by the desire to put the focus on time preference theory. Time preference theory has been often associated to Praxeology, the science of human action. The author will show to the readers how time preference theory does not hold water. Also, time preference theory is in contradiction to praxeology. The author will arrive at the conclusion that the more the individual is successful, the more he/she is distinguished by high time preference.

In the present text, the author will put forward a novel theory of logic, Praxeological Logic. Praxeological Logic will be analyzed and put in relation with the logical construct called under the name of Postulated Logic which, in ultimate analysis, will be incorporated in the general theory of Praxeological Logic. The readers will be in a position to understand how Postulated Logic is preparatory for the construction of a correct Praxeological Theory. The author will, in addition, put the focus on Utilitarian Theory.

In the present text, the author will put forward political and economic analysis on Ubuntu, the traditional African ethics. The readers will be in a position to get new perspectives over a famous philosophy animating Africa. Ubuntu, in spite of its historical importance, is not anymore in a position to play a relevant role within African society in virtue of its economic and intellectual weakness.

In the present book, it is the target of the author to criticize several forms of contemporary environmental ethics such as biocentrism which are progressively intoxicating the debate with anti - anthropocentric thought. Anti - anthropocentric thought is prone to produce illogicity and a dangerous devaluation of the human being. The author will put forward political and economic analysis on a variety of themes of interest.

In the present text, the author is animated by the desire to put forward philosophical analysis over the most determinant political systems of human history, namely Democracy and Monarchy. The author will use Postulated Logic analysis and Praxeological analysis over his investigation. The reader will be in a position to get new perspectives on political theory through arguments permeated by logics and praxeology, the science of human action.

In the present text, the author is animated by the desire to put forward the novel idea of postulated logic and relate the latter to historical analysis. The readers will be in a position to get perspectives over a ¿¿branch¿¿ of human logic which, in addition, is particularly preparatory for historical analysis. In addition, the author will link the concept of postulated logic to praxeology, the science of human action.

In the present text, the author is animated by the desire to put forward a criticism of the anarcho-capitalist doctrine. The author will describe Anarcho-Capitalism as a dangerous and contradictory doctrine which does deserve damnatio memoriae. The anarcho-capitalist doctrine, in spite of its interesting investigative acceptation, is unable to materialize itself in the political domain in virtue of its intellectual weakness.

In An Economic Criticism of Customs - Part II, the author is animated by the desire to apply economic and scientific reasoning to customs and issues of interest characterizing contemporary society. The author will apply economic and scientific principles to, for example, contemporary customs which somehow are characterized by controversy. Readers will be able to gain economic perspectives over issues which normally are not understood through economic lenses.

In An Economic Criticism of Customs the author is animated by the desire to apply economic and scientific reasoning to customs and issues of interest characterizing contemporary society. The author will apply economic and scientific principles to, for example, contemporary customs which somehow are characterized by controversy. Readers will be able to gain economic perspectives over issues which normally are not understood through economic lenses.

It is the age of overspecialization. Many economists, accustomed to statistical and mathematical speculations, have progressively lost the focus on the basic tenets of politics and ethics; in the same sense, it is common to encounter political philosophers and political scientists who are not acquainted with the reasoning of the economic type. The aim of Applied Praxeology is to make a valuable contribution to reconcile philosophy and economics. Mises' praxeology, the science claiming how economics is nothing but the "attempt to substitute a more satisfactory state of affairs for a less satisfactory one," represents a perfect epistemological terrain on which to celebrate the definitive union between philosophy and economics. How to define the epistemological nature of Applied Praxeology? The present book is neither an economic text nor a speculation of political philosophy. Applied Praxeology is nothing but tertium quid, a text in which economics and political philosophy give birth to an original and independent branch of knowledge. The reader will be in a position to discover how the reasoning of the economic type can endow us with the key with which to disclose the truth.