Tuesday, May 23, 2017

Brief Re-visitation of Is-Ought Problem

Below is a response to an email request concerning an answer to Patrick Neil's essay on Rand's morality:

 Neil's article refutes the view expounded in Rand's article "Objectivist Ethics." In that article, Rand attempted to refute the is-ought gap by claiming that Hume denies that morality has anything to do with facts. This is just wrong. In a later article, Rand pursued a different tactic. She suggested that ethics is conditional on choosing life. Now logically this does allow Rand to skirt around Hume's is-ought gap, because instead of reasoning from "is" premises to an "ought" conclusion, the line of reasoning goes, "if x, then y," or: "if life, then the ultimate value is life."

While this mode of procedure may solve, or at least mitigate, the logical problem presented by the is-ought gap, it is questionable that it provides an "objective" code of values. The argument is so vague and abstract that it's difficult to logically generate a specific moral code that can guide everyday decisions. How does saying that life is the ultimate value help a person choose their career, or their life-mate, or how to spend their free time? Well, it doesn't help with any of these things. It's not even clear what it means, in terms of practical decision making. If life is the ultimate value, does that mean you should act to survive as long as possible? But that's not the principle Objectivists follow in their own decision making. Objectivists make use of the argument to "prove" the objectivity of their morality. Then they ignore the argument and follow their natural hard-wired and socially fine-tuned proclivities like everyone else. As a point of fact, human beings don't follow articulated moral systems derived from abstract philosophical reasoning. Everyday decision-making involves too much complexity for articulated systems of morality to work and be effective. Our brains have evolved complex motivational systems that help us survive and breed. These systems are hardly perfect and can perhaps be improved here or there through conscious reasoning (although that's not always the case), but it's impossible to entirely replace them with a "code of morality" based on a philosophical system of ethics like Objectivism. The Objectivist Ethics is little more than an ex post facto rationalization scheme to justify behavior Rand and her followers approve of and to provide a moral rationalization for the Objectivist politics. It doesn't provide a guide for how people should behave; it provides tools to rationalize types of behavior approved of by the broader Objectivist community.

For info (and scientific evidence) on how morality works in the real world of fact, see James Q. Wilson's The Moral Sense, Jonathan Haidt's The Righteous Mind, and/or Jordan Peterson's YouTube lectures on "Personality" and "Maps of Meaning."

Friday, March 10, 2017

Orthodox Objectivism: an Autopsy, Part 1

While it may be an exaggeration to say that orthodox Objectivism, since ARI continues to exists and apologists for that organization still exist. But as an intellectual force, it is dead --- and probably not revivable. Some might argue it's been dead, or close to death, for several decades. But there was always a hope, however dim and unlikely, that the corpse might be resusitated. Indeed, in 2008, orthodox Objectivism showed a brief flicker of life. Sales of Atlas Shrugged surged, and Rand once again became a favorite target of the left. But in the end, nothing came of it. In 2010, Leonard Peikoff conspired with ARI executive director Yaron Brook to force John McCaskey, a lucrative donor, to resign from the ARI board of directors for the sin of challenging then Peikoff protege, David Harriman. In retrospect, that unsavory episode appears to have been orthodox Objectivism's last gasp. While ARI will undoubtedly persist for many decades to come, perhaps even longer, in terms of intellectual significance, it's impact on the culture will be so close to zero that it might as well be zero.

Thursday, February 02, 2017

Haidt versus Rand

Social psychologist Jonathan Haidt is a leading researcher and writer on what could be described as the scientific view of human nature --- a view, in other words, based on research and experimentation rather than armchair speculation and/or wishful thinking. If Haidt's views on human psychology, motivation, reason and morality are largely right, than Rand's views must be largely wrong. As it turns out, Rand's epistemological, moral, and political views all rest, at least in part, on her views on human nature; so that if she's wrong about human nature, she must also be wrong, at least in part, on human knowledge, ethics, and political theory.

Recently Sam Harris made a curious wager. He offered to pay $10,000 to anyone who could disprove his arguments about morality. Haidt decided to make a counter-wager. He bet $10,000 that Harris would not change his mind. And then he went on to explain why he made the bet. What Haidt wrote provides an excellent brief on what is wrong with the view of reason and morality which both Harris and Rand share.

Tuesday, August 02, 2016

Ayn Rand as Word-Thinker and Persuader

Scott Adams, the creator of "Dilbert," has recently gained a bit of notoriety for claiming that there is a method behind all the Donald Trump madness. Trump, Adams insists, will probably win the Presidential election "in a landslide" because The Donald is a "master persuader." As bewildering and counter-intuitive as this assertion may seem at first blush, Adam's claims are, at least in part, based on a scientific understanding of human nature. That doesn't mean, of course, that Adams is right about Trump. He may be guilty of reading into Trump what isn't there. But Adams' view of human nature, nonetheless, remains largely sound. And for this reason, it might be illustrative to view Ayn Rand through the lens of Adam's own views on human nature and persuasion.

Friday, June 17, 2016

Rand's Novels 4: Atlas Shrugged

Rand's Atlas Shrugged is easily her most polarizing novel. It's hard to be neutral about it. You either love it or you deplore it. When I first read the work some thirty years ago, I wanted to like it, but it just would not go down. Whereas it only took me two or three days to read We the Living and The Fountainhead, Atlas required more than a month to finish, and even then, it was a tedious slog. I found the story preposterous, the characters flat and uninspiring, and the work's message shrill and one-sided. In Atlas, Rand seems to go out of her way to avoid subtle, nuance, and verisimilitude. She simply wants to preach, in parable form, her newly minted Objectivist philosophy. She does not shrink from hammering the same point over and over. Throughout the book there is the same hectoring tone, unrelenting and bristling with contempt, which she uses to try to beat the reader into submission. Even when I found myself largely in agreement with some point she kept making over and over, the shrillness of her tone and the insistent dogmatism of the presentation were off-putting and patronizing.

Thursday, June 02, 2016

Objectivist Roundup

Barely a pulse:

Austrian economist Richard Ebeling describes his meeting with Ayn Rand

Leonard Peikoff in his old age still finds it necessary to remind the world that he is the leading expert on Objectivism.  Is another Objectischism brewing?

- Neil Parille

Monday, May 09, 2016

Objectivist Roundup

Neil Parille notes the latest ripples in the Objectivist doldrums:

One-time supporter of the Ayn Rand Institute (then later of David Kelley’s Atlas Society) businessman Ed Snider has passed away.

Someone just “published” an 11 page biography of Ayn Rand.

Ayn Rand Myths” says it’s a myth that Ayn Rand disapproved of homosexuality (because Leonard Peikoff allegedly doesn’t) and that Alan Greenspan didn’t admire Rand.

Yaron Brook, president of the Ayn Rand Institute, has just published “Equal is Unfair.”  A lecture by Brook on the topic is here.