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Naturalism plans to deal with the problems of human action in the way zoology deals with all other living beings. Behaviorism wants to obliterate what distinguishes human action from the behavior of animals. In these schemes there is no room left for the specific human quality, man's distinctive feature, viz., the conscious striving after ends chosen. They ignore the human mind. The concept of finality is foreign to them.

It is generally recognized that the social consequences of changes in the value of money—apart from the effect such changes have on the value of monetary obligations—may be attributed solely to the fact that these changes are not effected equally and simultaneously with respect to all goods and services. That is, not all prices rise to the same extent and at the same time. Hardly anyone disputes this today.

The study of economics has been again and again led astray by the vain idea that economics must proceed according to the pattern of other sciences. The mischief done by such misconstructions cannot be avoided by admonishing the economist to stop casting longing glances upon other fields of knowledge or even to ignore them entirely. Ignorance, whatever subject it may concern, is in no case a quality that could be useful in the search for truth.

Praxeology is a priori. All its theorems are products of deductive reasoning that starts from the category of action. The questions whether the judgments of praxeology are to be called analytic or synthetic and whether or not its procedure is to be qualified as "merely" tautological are of verbal interest only.

However, this essay does not deal with theology or metaphysics and the rejection of their doctrines by positivism. It deals with positivism's attack upon the sciences of human action.

The theoretical demonstration of the consequences of the protective tariff and of free trade is the keystone of classical economics. It is so clear, so obvious, so indisputable, that its opponents were unable to advance any arguments against it that could not be immediately refuted as completely mistaken and absurd.

The compulsory minting monopoly and legal tender legislation were the capstones in governments' drive to gain control of their nations' money.

All the elements of the theoretical sciences of human action are already implied in the category of action and have to be made explicit by expounding its contents. As among these elements of teleology is also the category of causality, the category of action is the fundamental category of epistemology, the starting point of any epistemological analysis.

One does not explain a doctrine and actions engendered by it if one declares that it was generated by the spirit of the age or by the personal or geographical environment of the actors. In resorting to such interpretations one merely stresses the fact that a definite idea was in agreement with other ideas held at the same time and in the same milieu by other people. What is called the spirit of an age, of the members of a collective, or of a certain milieu is precisely the doctrines prevailing among the individuals concerned.

The universally valid theory of economic action is necessarily formal. Its material content consists of the data of human circumstances, which evoke action in the individual case: the goals at which men aim and the means by which they seek to attain them.6

Radical empiricism rejects the idea that certain knowledge concerning the conditions of the universe is accessible to the minds of mortal men. It considers the a priori categories of logic and mathematics as assumptions or conventions, freely chosen on account of their convenience for the attainment of the kind of knowledge that man is able to acquire. All that is inferred by deduction from these a priori categories is merely tautological and does not convey any information about the state of reality.

What have we learned about money in a free society? We have learned that all money has originated, and must originate, in a useful commodity chosen by the free market as a medium of exchange. The unit of money is simply a unit of weight of the monetary commodity—usually a metal, such as gold or silver. Under freedom, the commodities chosen as money, their shape and form, are left to the voluntary decisions of free individuals. Private coinage, therefore, is just as legitimate and worthwhile as any business activity.

In the natural sciences a theory can be maintained only if it is in agreement with experimentally established facts. This agreement was, up to a short time ago, considered as confirmation. Karl Popper, in 1935, in Logik und Forschung3 pointed out that facts cannot confirm a theory; they can only refute it.