I advise you to stay away from [Burns' book], for the reason I gave in an earlier post: it is almost impossible to keep all the false and slanted "facts" out of your subconscious "file folders." Not only would reading it, quite unjustly, tend to diminish your admiration for Ayn Rand, you are very likely, years later, to treat as fact that which is false or arbitrary.
This view is entirely consistent with the Rand’s view of human nature as exemplified in the Objectivist “Philosophy of History.” If the view contradicts the Objectivist take on volition and rationality, well, that is a contradiction that exists in the philosophy itself. Between Rand’s extreme view of free will (human beings as self-creators) and her view of history (where most human beings are seen as pawns in a philosophical, history-determining “duel” between Plato and Aristotle, Kant and Rand) there exists in obvious tension, little appreciated by the Objectivist brethren. Human beings are seen as the mere products or manifestations of their “premises.” Objectivism tacitly assumes that human beings tend to be influenced by the premises they are exposed to. Hence Binswanger’s view that it is “almost impossible to keep all the false and slanted ‘facts’ out of your subconscious ‘file folders.’” This “almost” impossibility necessitates avoiding any works that contain “false” or “slanted” facts. In other words, the Objectivist is well advised to stay clear of works that are deemed “hostile” to Objectivism.
What evidence Binswanger and other Objectivists have for believing this extraordinary doctrine? The answer to this question is simple: Binswanger provides no evidence.
There is a very good reason for this: no such evidence exists. Human beings are not the products of their premises; nor is it, as Binswanger suggests, “almost impossible” for human beings to avoid being influenced by the premises (or “false facts”) they are exposed to. The only danger that Objectivists who read Burns’ book face is the possibility that the evidence Burns presents may change their minds. But that is something different than having one’s subconscious file folders contaminated.
There is, however, a more sinister aspect to this belief that bad premises and "false" and "slanted" facts can somehow seep into one’s subconscious when one is not looking and corrupt one’s psycho-epistemology. It serves as a convenient rationalization for avoiding any book or idea or fact that challenges one’s beliefs. Even worse, it prevents Objectivists from learning from that vast array of knowledge and wisdom stored in the works of thinkers, writers, intellectuals, scientists, philosophers whom Objectivism condemns or ignores. Since this group contains most of the major thinkers making up the literary, scientific, and philosophic canon of Western Civilization, Binswanger’s view, at least by implication, encourages his readers to shut their minds to the lion’s share of what passes for Western Culture. And indeed, we get further confirmation that this is what Binswanger has in mind when we read the various assessments that he and other Objectivists (including Rand herself) have made of important figures in Western Culture. With a few exceptions (e.g., Aristotle, Aquinas, Locke, the Founding Fathers), this assessment is overwhelmingly negative. Objectivists are on record as despising Hume, Kant, Burke, Schopenhauer, J. S. Mill Tolstoy, Nietzsche, William James, Thomas Mann, Frank Knight, and Friedrich Hayek; and that list undoubtedly would be much longer if Objectivists were better read.
Now if, as Matthew Arnold once suggested, the aim of culture is “to know ourselves and the world,” then one of the necessary means of attaining that knowledge is (again to quote Arnold) “to know the best which has been thought and said in the world.” Objectivists (at least by implication) believe that knowing Rand is equivalent to knowing the best that has been thought and said. But how can they know this to be true if they have neither read nor understood the great thinkers of Western Civilization? If, following the implications embedded in Binswanger’s advice, they avoid all those thinkers who might corrupt their subconsious file folders, then they clearly are in no position to judge. They are merely taking the Objectivist view of Western Culture on faith.
No one thinker could possibly have all (or even most) of the answers. To think such a thing is to betray a naivete about the world that makes most children seem masters of sapience in comparison. Intimate familiarity with “the best that has been thought and said” is therefore necessary for the development of a cultured intelligence. Anyone who therefore discourages, either explicitly or implicitly, such familiarity, is an enemy of both culture and intelligence.
Binswanger’s conviction that it’s “almost impossible” to keep “false” facts (and, presumably, “corrupt” premises) out of one’s subconscious is, to the extent that it is acted upon, a pernicious notion. How is one to know whether an alleged fact is “false” or a given premise is corrupt unless one has confronted, grappled with it, and tested it? “He that wrestles with us,” wrote Burke, “sharpens our skill. Our antagonist is our helper.” Burke’s view is foreign to Objectivism, which believes instead that he who wrestles with us imperils our psycho-epistemology by exposing our subconscious to "false facts" and corrupt or "evil" premises!
There is, however, a more sinister aspect to this belief that bad premises and "false" and "slanted" facts can somehow seep into one’s subconscious when one is not looking and corrupt one’s psycho-epistemology. It serves as a convenient rationalization for avoiding any book or idea or fact that challenges one’s beliefs. Even worse, it prevents Objectivists from learning from that vast array of knowledge and wisdom stored in the works of thinkers, writers, intellectuals, scientists, philosophers whom Objectivism condemns or ignores. Since this group contains most of the major thinkers making up the literary, scientific, and philosophic canon of Western Civilization, Binswanger’s view, at least by implication, encourages his readers to shut their minds to the lion’s share of what passes for Western Culture. And indeed, we get further confirmation that this is what Binswanger has in mind when we read the various assessments that he and other Objectivists (including Rand herself) have made of important figures in Western Culture. With a few exceptions (e.g., Aristotle, Aquinas, Locke, the Founding Fathers), this assessment is overwhelmingly negative. Objectivists are on record as despising Hume, Kant, Burke, Schopenhauer, J. S. Mill Tolstoy, Nietzsche, William James, Thomas Mann, Frank Knight, and Friedrich Hayek; and that list undoubtedly would be much longer if Objectivists were better read.
Now if, as Matthew Arnold once suggested, the aim of culture is “to know ourselves and the world,” then one of the necessary means of attaining that knowledge is (again to quote Arnold) “to know the best which has been thought and said in the world.” Objectivists (at least by implication) believe that knowing Rand is equivalent to knowing the best that has been thought and said. But how can they know this to be true if they have neither read nor understood the great thinkers of Western Civilization? If, following the implications embedded in Binswanger’s advice, they avoid all those thinkers who might corrupt their subconsious file folders, then they clearly are in no position to judge. They are merely taking the Objectivist view of Western Culture on faith.
No one thinker could possibly have all (or even most) of the answers. To think such a thing is to betray a naivete about the world that makes most children seem masters of sapience in comparison. Intimate familiarity with “the best that has been thought and said” is therefore necessary for the development of a cultured intelligence. Anyone who therefore discourages, either explicitly or implicitly, such familiarity, is an enemy of both culture and intelligence.
Binswanger’s conviction that it’s “almost impossible” to keep “false” facts (and, presumably, “corrupt” premises) out of one’s subconscious is, to the extent that it is acted upon, a pernicious notion. How is one to know whether an alleged fact is “false” or a given premise is corrupt unless one has confronted, grappled with it, and tested it? “He that wrestles with us,” wrote Burke, “sharpens our skill. Our antagonist is our helper.” Burke’s view is foreign to Objectivism, which believes instead that he who wrestles with us imperils our psycho-epistemology by exposing our subconscious to "false facts" and corrupt or "evil" premises!
