Monday, July 02, 2018

Peterson at OCON: A Quick and Dirty Review

Those of us who are cognizant of orthodox Objectivists at their worst knew that the discussion/debate with Jordan Peterson that was held at OCON could have ended very badly for the Randian cause. Luckily for the denizens of ARI, Brook and Salmieri managed to escape any serious mishaps. They wisely avoided challenging Peterson on issues relating to psychological science and tried to keep to discussion restricted to areas where they thought they had an advantage. Consequently Peterson delivered no Cathy Newman killshots (not that he wanted to) and Brook and Salmieri escaped relatively unscathed. While that's a kind of a win for Brook, on the other side of the coin, I don't believe things ended quite the way Brook had hoped. It appeared to me that Brook and Salmieri were using different strategies. One of the great weaknesses of orthodox Objectivism is that they have trouble understanding non-Objectivist thinkers. They are more interested in refuting and/or condemning people with different views than understanding them. This approach to their adversaries caused Brook to adopt a strategy that wound up backfiring. Brook seems to have gone into the debate under the illusion that Peterson is an opponent of metaphysical realism). At one point in the discussion, Brook waxed on about the independent existence of his water bottle, only to be stymied when Peterson kept agreeing with him.

Friday, June 22, 2018

Jordan Peterson is going to OCON

Yaron Brook has announced that Jordan Peterson will involved in a debate/discussion entitled "Philosophy and Man's Soul" at an Objectivist conference (i.e., OCON) on July 1. Peterson will be joined by Yaron Brook, Onkar Ghate, Greg Salmieri and Dave Rubin. The event will be live-streamed on The Rubin Report:

Thursday, June 07, 2018

Objectivism: an Autopsy, Part 4

In Nathaniel Branden's essay "The Benefits and Hazards of Objectivism" we come across the following observation:

The great, glaring gap in just about all ethical systems of which I have knowledge, even when many of the particular values and virtues they advocate may be laudable, is the absence of a technology to assist people in getting there, an effective means for acquiring these values and virtues, a realistic path people can follow. That is the great missing step in most religions and philosophies. 
You can tell people that it's a virtue to be rational, productive, or just, but, if they have not already arrived at that stage of awareness and development on their own, objectivism does not tell them how to get there. It does tell you you're rotten if you fail to get there.

Rand's failure to provide a "technology" for attaining Objectivist moral values is not her only failure in this regard. She provided very little in terms of achieving any of the things she regarded as desirable, whether it was rationality, persuasion, or laissez-faire capitalism. And on few occasions where she provided at least the outlines of a technology (as in aesthetics and "philosophical-detection"), what she actually gives us is deeply flawed. Hence the ironic spectacle of Rand followers who don't know how to be rational, Objectivists who don't know how to solve moral conflicts with other Objectivists, and the lack of a strong, vibrant Objectivist artistic movement.

Friday, January 05, 2018

Objectivism: An Autopsy, Part 3

In some respects, Rand's ideology of Objectivism can be seen as an over-reaction to the Marxist left. Rand lived through the Russian Revolution and experienced communism first hand. She despised the Marxian creed with every fiber of her being, and in her philosophy of Objectivism she sought to fashion a doctrine diametrically opposed to the collectivist and anti-capitalist dogmas of Soviet communism. Thus Rand wound up advocating a pure (some might say "extreme") form of individualism and capitalism as a way to oppose the murderous collectivism of Marxist-Leninism.

Rand began formulating these doctrines more than seventy years ago. The ideological landscape has undergone significant changes during this time. After the publication of Alexander Solzhenitsyn's Gulag Archepelago, the Soviet version of Marxism became thoroughly discredited in the West, even among radical leftists. But the pathological urge to impose equity fairness on modern society has persisted among our civilizations' left-leaning discontents. To scratch the equity fairness itch, a new type of Marxism needed to be formulated. Thus was born Post-Modernism and Identity Politics, which replaced the class conflict paradigm of the old Marxism with a new paradigm based on race, gender, and sexual orientation. This constituted a real improvement over traditional Marxism in that it justified and nurtured a powerful political coalition between white progressives and non-whites. Demographic changes caused by declining birth rates among whites and increased immigration of non-whites will increase the chances that the left, and quite possibly the radical left, enjoys a permanent electoral majority in the United States in future decades.