{"id":29498,"date":"2025-01-11T00:01:00","date_gmt":"2025-01-11T03:01:00","guid":{"rendered":"https:\/\/informatepy.com\/2024\/?p=29498"},"modified":"2025-01-10T16:39:42","modified_gmt":"2025-01-10T19:39:42","slug":"homo-economicus-el-pensamiento-racional-sobre-el-animal","status":"publish","type":"post","link":"https:\/\/informatepy.com\/2024\/2025\/01\/11\/homo-economicus-el-pensamiento-racional-sobre-el-animal\/","title":{"rendered":"Homo economicus: El pensamiento racional sobre el animal"},"content":{"rendered":"\n

Por Ram\u00f3n A. G\u00f3mez.<\/strong><\/p>\n\n\n\n

En las ciencias sociales y en la econom\u00eda, se acogi\u00f3 un t\u00e9rmino espec\u00edfico para nombrar al ser humano capaz de tomar decisiones y plantearse acciones para conseguir sus fines: homo economicus<\/strong>, que en pocas palabras es el ser humano que tiene la capacidad, de acuerdo a su voluntad y de forma racional, de actuar en el sentido de sus deseos. Este homo economicus<\/em> se convierte as\u00ed en un homo agens<\/em>, o \u00abagente activo\u00bb, concepto que pone \u00e9nfasis en la capacidad del individuo para actuar, tomar decisiones y ejercer su voluntad de manera aut\u00f3noma.<\/p>\n\n\n\n

Muchas veces, los estudiosos de la acci\u00f3n humana, o la praxeolog\u00eda en palabras de Mises, materia que nos ata\u00f1e en este art\u00edculo, han tratado de explicar cu\u00e1les son los resultados de las resoluciones que se obtienen cuando el individuo ejerce una acci\u00f3n. A diferencia de la psicolog\u00eda, que comparte los mismos t\u00e9rminos, la econom\u00eda no se dispone a entender los motivos conscientes o inconscientes que llevan a cada individuo a actuar de tal o cual forma; se propone comprender y registrar la acci\u00f3n en s\u00ed misma, para ver a qu\u00e9 efectos conlleva en la vida de dicho individuo y en su interacci\u00f3n con las dem\u00e1s personas. Aunque los modernos le hayan cambiado el nombre, esto es lo que entendemos como el objeto de estudio de la materia Econom\u00eda pol\u00edtica.<\/p>\n\n\n\n

Entre la interacci\u00f3n humana, podemos destacar el comercio, una de las acciones que ha sido estudiada por economistas desde el origen de la escritura. El comercio puede entenderse como la acci\u00f3n deliberada de intercambio en donde Ego (yo) y Alter (otro) buscan conseguir un fin. Cuando Ego entrega algo (tiempo, trabajo, dinero, cosas, etc.) que considera de menor valor para s\u00ed a Alter y Alter entrega algo de mayor valor a cambio y viceversa, para satisfacer as\u00ed sus profundos deseos. He aqu\u00ed el origen del t\u00e9rmino ego\u00edsta como lo concibieron los cl\u00e1sicos, tan asociado al homo economicus<\/em>, que en otras palabras quiere decir un individuo que busca satisfacer un deseo propio, mediante la satisfacci\u00f3n del deseo ajeno.<\/p>\n\n\n\n

\n

  \u00abLa acci\u00f3n humana es una conducta consciente, movilizada voluntad transformada en actuaci\u00f3n, que pretende alcanzar precisos fines y objetivos; es una reacci\u00f3n consciente del ego ante los est\u00edmulos y las circunstancias del ambiente; es una reflexiva acomodaci\u00f3n a aquella disposici\u00f3n del universo que est\u00e1 influyendo en la vida del sujeto\u00bb.<\/strong><\/p>\nMises, L. von. (1949). <\/em>La acci\u00f3n humana (L. & Leviat\u00e1n, Eds.; Cap. I, Acci\u00f3n deliberada y acci\u00f3n animal, p. 67).<\/em><\/cite><\/blockquote>\n\n\n\n

Es importante comprender la idea del comportamiento racional cuando hablamos del homo economicus. A diferencia de los constructivistas, conductualistas, historicistas, materialistas y\/o ingenieros sociales, que creen que las acciones humanas pueden dirigirse, centralizarse y alinearse de manera colectiva mediante sofisticados y complicados programas de castigos y recompensas coercitivos, encasillando al hombre en lo que en cuanto a l\u00f3gica definir\u00edamos como un sujeto del pathos, ergo, en otras palabras, un ser at\u00e1vico, colectivo, o sencillamente un animal, los buenos economistas se basan en la idea de que los individuos son perfectamente racionales y siempre toman decisiones que maximizan su beneficio personal. Esto implica que tienen acceso a toda la informaci\u00f3n necesaria y pueden procesarla sin errores, errores que siempre cometen tanto acad\u00e9micos como el estado al querer controlar a los seres humanos, justamente al carecer, por imposibilidad material, de la informaci\u00f3n necesaria para dirigir la vida de los dem\u00e1s.<\/p>\n\n\n\n

\n

\u00ab<\/strong>La ciencia, como m\u00e1s arriba se hac\u00eda notar, no ha logrado averiguar las relaciones existentes entre el cuerpo y la mente. Ning\u00fan partidario del ideario panf\u00edsico puede pretender que su filosof\u00eda se haya podido jam\u00e1s aplicar a las relaciones interhumanas o a las ciencias sociales. A pesar de ello, no hay duda de que el principio seg\u00fan el cual el ego trata a sus semejantes como si fueran seres pensantes y actuantes al igual que \u00e9l ha evidenciado su utilidad tanto en la vida corriente como en la investigaci\u00f3n cient\u00edfica. Nadie es capaz de negar que tal principio se cumple<\/strong>\u00bb.<\/strong><\/strong><\/p>\nMises, L. von. (1949). <\/em>La acci\u00f3n humana (L. & Leviat\u00e1n, Eds.; Cap. I, El alter ego, p. 85).<\/em><\/cite><\/blockquote>\n\n\n\n

 En conceptos de Popper, los grandes acad\u00e9micos, ingenieros sociales y soci\u00f3logos, caen en la soberbia de la infalibilidad de la inducci\u00f3n probabil\u00edstica, siendo que esta es espuria ante la b\u00fasqueda de la verdad objetiva, o sencillamente, las probabilidades no son suficientes para predecir la acci\u00f3n humana, cometiendo as\u00ed burdos errores de aspecto epistemol\u00f3gico o cient\u00edfico.<\/p>\n\n\n\n

\n

 <\/strong>\u00ab<\/strong>Es algo admitido que la ciencia, como cualquier otra empresa humana, padece nuestra falibilidad. Aun cuando hagamos todo lo posible para descubrir nuestros errores, nuestros resultados no pueden ser ciertos, y pueden no ser ni siquiera verdaderos<\/strong>\u00bb.<\/strong><\/p>\nPopper, K. (1990). Un mundo de propensiones (Cap. I, Un mundo de propensiones, p. 12). Editorial digital oronet.<\/cite><\/blockquote>\n\n\n\n

Con todo esto, vemos que el ser humano, a pesar de que moleste a muchos, no puede ser considerado un simple animal. Sus acciones, aunque respondan a est\u00edmulos, son conscientes y deliberadas, afectando tanto a \u00e9l mismo como a otros y a su ambiente. Las ciencias sociales pueden estudiar y reconocer estos efectos y causales, pero no deben adquirir la soberbia ni la intenci\u00f3n de dirigir la vida del homo economicus<\/em>. La verdadera comprensi\u00f3n radica en respetar la autonom\u00eda y la capacidad racional de cada individuo para tomar sus propias decisiones.<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

Por Ram\u00f3n A. G\u00f3mez. 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