Elementos que influyen en la configuración de la Identidad Profesional del Enfermero.

Murphy and Nagel assert that we have no entitlement to our pretax income because of two premises: first, there can be no property without government and second, there can be no government without taxes. They attempt to support this claim by

conveniently adopting a Hobbesian conception of human nature, which does not allow for the possibility of property without the existence of government. Thus in order to have

property, we must have a government, and a government can only exist through a system of taxes. In showing that Murphy and Nagel are equivocating between their conception of government to support both of their premises, it is apparent that their claim is too bold. They must admit that we can either have property without government, or that we can have government without taxes. Either way, it appears that we may be entitled to more of our pretax income than Murphy and Nagel want to admit.

Regardless of whether property arose out of a natural right or convention, it is positive that a government is not needed to define property. Murphy and Nagel, like so many before them, defend a position on property rights that in inconsistent with empirical observations in history, anthropology, psychology and biology. Like anyone that

maintains the position that you cannot have property without government, invariably, when pressed, they must uphold a position about human nature that can account for this claims veracity. It is not a logical impossibility to conceive of a society of humans that peacefully adopted an informal convention of property rights, and have little to no government. In fact, there are numerous examples of such tribes through history. Thus, for the role of government to be necessary, we must need the policing, and coercive nature of government to enforce and guarantee these rights. It is because of the sufficient level of chaos without a government that keeps the possibility of property impossible.

Murphy and Nagel, like so many philosophers before them, invoke a concrete and distinct theory on human nature that, if true, guarantees the claim’s truth. If humans are indeed by nature so ill-disposed to cooperation, then a system like property, which requires a level of respect for others not naturally found, is not possible. However, like so many philosophers before, Murphy and Nagel make commit the fallacy of hasty

generalization: they take human nature to be universally in accord with the general psychology of their society. Without taking into account humans’ natural and extremely strong ability to adapt to their environments, thus making their nature more malleable than concrete, it is easy to see how one might reach such a conclusion. However, it is simply such a conclusion is unsupported once one looks at the diversity amongst people through out a large range of social systems. Thus, once we incorporate anthropology, biology and psychology into both inquiries into human nature and the possibility of property without government, we are able to see that it is possible (and is prevalent throughout recorded history) to have property without government.

Murphy and Nagel assert that in order to have property, we must have a

government, and a government can only exist through a system of taxes. In showing that Murphy and Nagel are equivocating between their conception of government to support both of their premises, it is apparent that their claim is too bold. They must admit that we can either have property without government, or that we can have government without taxes. Either way, it appears that we may be entitled to more of our pretax income than Murphy and Nagel want to admit.

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