I value all people as equal human beings regardless of class or social standing. I always see the worth of the person. I am very against classism and all such prejudice or discrimination basis on social class. This includes individual attitudes and behaviors, systems of policies and practices that are set up to benefit the upper classes at the expense of the lower classes including people without means such as vagrants or homeless.

The current system, sadly, works on the premise in which the less you have, the less you get. And to me as an axiologist this current system is not an ethical just way to apply humanity. Religion and gods are archetypal classism and all such prejudice or discrimination basis on social class.

A benefit of application axiology is to present a clearer view of value not something which we do without thinking but under positive intentionality. Intentionality of axiology view of value or what lacks value is the power of minds to be about, to represent, or to stand for, things, properties and states of affairs valueizing/value judgments are utilized or needed. Intentionality of axiology new view of value is presented for the sake of positive benefit establishing a future ethical humanistic persuasion in society.

I hold an axiology goal that our future society is a secular humanistic society that will be built by people of ethical humanistic persuasion, whose intellect, emotion, and will are centered on a Heart of equality, liberty, ethical care and justice.

I hold an axiology goal that the faculties of intellect, emotion, and will motivate us to seek the values of trueness, goodness and ethical humanity, respectively, and through these, a society of trueness, an secular humanistic society hopefully be championed and actualized. Since axiology is a theory that deals generally with the values of trueness, goodness, and ethics, axiology is the general cohesive theory serving as a basis for these particular theories.

I also hold an axiology goal that such a future society will thus be a society where the values of trueness, goodness, and ethical humanistic persuasion will be realized; in that society, the economy will attain a high level of development through the progress of science, solving, once and for all and completely, all the economic problems of society.

Such an axiology driven society where the values are realized and actualized through the give-and-receive action between subject and object. As a result, there are two aspects in value: as the aspect of the essence of value, which is possessed by the object, and the aspect of the actualization of value, which takes place between tile subject and tile object.

The former is called “potential value,” and the latter, “actual value.” The essence of value, or potential value, consists of the purpose of creation of tile object and the harmony between paired elements existing in the object.

I am against classifying humans by wealth, even though I agree that is how it generally is in our world. To me we are all equal, the factor of “money” should not disseminate difference as humans as it is external to them and not them. And wealth inequality should concern you too. We should wonder if any psychological issues are attached to say being rich or poor? Like how wealth may lower compassion or how poverty harms the brain, etc. All human beings are 99.9 percent identical in their genetic makeup. Ref Ref Ref

Ontology of Money using Humanistic Economics in Society:

First a prosocial humanistic Social theory should motivate your economic system not the economic system motivating your social theory. Humanistic sociology seeks to shed light on questions such as, “What is the relationship between a man of principle and a man of opportunism?” It can be seen that any answer to such a question must draw on experience and facts from many disciplines. In sociology, anthropology and linguistics, structuralism is the methodology that elements of human culture must be understood in terms of their relationship to a larger, overarching system or structure. It works to uncover the structures that underlie all the things that humans do, think, perceive, and feel. Structuralists influenced by humanistic sociology will interpret data in terms of opposing valuations, contrasts, and relations. Interpretation of the data must be contextual.

Structuralism allows for a realist analysis (structures represent an organized reality) in relation to the larger social system. By understanding the larger social system, you are differentiating from post-modernism, which seeks to describe society by its lack of structure, or fragmentation. Structuralism was developed in post-war Paris as a response to the perceived contradiction between the free subject of philosophy and the determined subject of the human sciences; and drew on the systematic linguistics of Saussure for a view of language and culture as a conventional system of signs preceding the individual subject’s entry into them. Lévi-Strauss in anthropology systematised a structuralist analysis of culture in which the individual subject dissolved into a signifying convention; the semiological work of Roland Barthes (1977) decried the cult of the author and indeed proclaimed his death; while Lacan‘s structuralist psychoanalysis inevitably led to a similar diminishment of the concept of the autonomous individual: “man with a discourse on freedom which must certainly be called delusional…produced as it is by an animal at the mercy of language”. Taking a lead from Brecht‘s twin attack on bourgeois and socialist humanism, Marxist philosopher Louis Althusser coined the term “antihumanism” in an attack against Marxist humanists, whose position he considered a revisionist movement. Althusser considered “structure” and “social relations” to have primacy over individual consciousness, opposing the philosophy of the subject. For Althusser, the beliefs, desires, preferences and judgements of the human individual are the product of social practices, as society moulds the individual in its own image through its ideologies. For Marxist humanists such as Georg Lukács, revolution was contingent on the development of the class consciousness of an historical subject, the proletariat. In opposition to this, Althusser’s antihumanism downplays the role of human agency in the process of history. Ref

Money both Friend and Foe:

The concept of money, is a means of transportation from a good or service into a universal tool to buy things like goods and services. This money is not something bad in and of itself, rather it is only a unit of value with universal utility. What can make money bad is how it is used, as in money should be used positivity to help people by its universal transfer utility not it’s negotiable power used to create oppression of people. And debt is both a hope for freedom and the last nail in freedoms coffin.

Denying a Worker’s Worth:

Why is the beloved cost of human worth generally seen as high but the cost of such a valuable being’s labor is valued so low as to only offer them a full-time working wage that at minimum wage, which is unlivable in the society for which this worthy being lives and the job is at? What is the value of a American life? Well, a surviving spouse or child may receive a special lump-sum death payment of $255 if they meet certain requirements.

By Damien Marie AtHope

Humanistic economics

From Wikipedia: Humanistic economics is a distinct pattern of economic thought with old historical roots that have been more recently invigorated by E. F. Schumacher‘s Small Is Beautiful: Economics as if People Mattered (1973). Proponents argue for “persons-first” economic theories as opposed to mainstream economic theories which are understood as often emphasizing financial gain over human well-being. In particular, the overly abstract human image implicit in mainstream economics is critically analyzed and instead it attempts a rethinking of economic principles, policies and institutions based on a richer and more balanced view of human nature. According to Schumacher: “Call a thing immoral or ugly, soul-destroying or a degradation of man, a peril to the peace of the world or to the well-being of future generations; as long as you have not shown it to be uneconomic you have not really questioned its right to exist, grow, and prosper.”


Humanistic economics can be described as a perspective that imbues elements of humanistic psychology, moral philosophy, political science, sociology and common sense into traditional economic thought. Or, to define it more formally, contemporary humanistic economics seeks to:

  1. describe, analyze and critically assess prevailing socio-economic institutions and policies
  2. provide normative (value) guidelines on how to improve them in terms of human (not merely “economic”) well-being

In the process, basic human needs, human rights, human dignity, community, cooperation, economic democracy and economic sustainability provide the framework. At its foundation, humanistic economics seeks to replace atomistic economic man with a more holistic human image. One approach is broadly based on Abraham Maslow’s humanistic psychology.

Characteristic elements

According to Mark A. Lutz, five characteristic elements of humanistic economics can be summarized as follows:

  • A history that goes back two centuries and starts with the new political economy of J.C.L. Simonde de Sismondi and extends to E.F. Schumacher and beyond.
  • A critique of contemporary micro- and macroeconomic theories, particularly those relating to efficiency, equality, agency, motivation, work, unemployment, comparative advantage, globalization, ecology, social accounting and macroeconomic stability.
  • A critical analysis of socio-economic institutions, including property, corporate power, the workplace, and the global institutions governing international trade and finance.
  • A normative analysis based on human dignity and basic rights that addresses issues of poverty amidst plenty, economic democracy, ecological sustainability and socio-economic development.
  • A realist philosophical discourse opposed to all kinds of nominalism, relativism, scientific positivism, and post-modernism.


Progressive Logic by William J. Kelleher, Ph.D.

Summary: What are the implications of Formal Axiology for assessing the value implications of public policies, laws, and government actions?This can already be seen in the history of Progressive reforms throughout American history. What does the Abolition movement have in common with the anti-child labor movement, the demands for compulsory public education, pro-choice, euthanasia, criminal justice reform, and other public policies considered“progressive”?

Progressive Logic

Shows that the common element is a logic of values which takes as its basic premise that “all persons always deserve positive regard.”From this primary value axiom two “fallacies” and two “enhancements” follow.

Value Fallacies:

The Ideological Fallacy — to value ideas over persons.

The Instrumental Fallacy — to value persons solely for their usefulness.

Value Enhancements:

The Ideological Enhancement — using ideas to enhance or enrich the lives of persons.

The Instrumental Enhancement — using persons to enhance or enrich their lives.

These principles of value logic are applied to numerous aspects of American life,culture, and public policies. Ref