Did Rand read Kant?

In an interview, Shoshana Milgram, Rand's "official" biographer, is asked whether Rand ever read Kant. Given how far Rand's interpretation of Kant departs from the views of actual followers and admirers of Kant, many people have assumed that Rand must never have read Kant. Objectivists tend to regard this assumption as derogatory of Rand and deplore it. But it's not necessarily any worse than the alternative. For if Rand had in fact read Kant and still gotten him so very wrong, that would speak poorly regarding her ability to interpret philosophical texts. So what is worse? Mis-interpreting Kant because of a lack of familiarity with the relevant texts? Or reading Kant with great attentiveness and still getting him wrong?

McCaskey: "Rand doesn’t follow the conventional standards of logic"

John McCaskey, the former ARI board member forced to resign for mild criticisms of a Peikoff protege, wrote in a blog post a few years back about Rand's "method of arguing."

Rand doesn’t follow the conventional standards of logic. She has her own distinctive method of arguing. If that method is valid, her moral and political philosophy stands. If it is invalid, her whole system comes crashing down. 

What is her method and is it valid?... 

Rand’s distinctive method to answering many philosophical questions is to ask what knowledge is already presumed by the very terms in the question. 

You say, “Miss Rand, I want to argue with you about the proper role of government.” She replies, in effect, “OK, but let us first unpack the concepts you are using. What are you already assuming by using the words ‘proper’ and ‘government’?” If you think of a government as the owner of buildings where you fill out forms and “proper” as whatever avoids your mother’s wrath, then Rand will insist that the two of you first work out a mature and essentialized understanding of these concepts.

In other words, Rand seeks to answer very complex philosophical questions via an explication of the meanings of words. Is this an effective way to answer moral questions? Is it an effective way to determine matters of fact?

What was Ayn Rand Wrong About?

What follows is my answer to a question posed on Quora: What was Ayn Rand Wrong About?

On the technical side of things, Rand was wrong about (1) the need to validate man’s knowledge—i.e., foundationalism; (2) that concepts require definitions and that definitions can be true or false; (3) that emotions are automatic effects of man’s value premises; (4) that abstract philosophy determines the course of history; (5) and that emotions are not “tools of cognition.” If we wished to really get into the philosophical weeds, we could probably ferret out even more technical errors, but beyond a few hard-core Rand acolytes, I doubt that anyone really cares about any of these largely technical issues. Nowadays Rand is mostly known for her zealous affirmations of egoism, “selfishness,” and laissez-faire capitalism, and her concomitant denunciations of altruism and all forms of government interventionism. Perhaps her most influential contention is that freedom and capitalism require a moral foundation, by which she meant: convincing philosophical arguments on their behalf. This conviction is based, however, on faulty assumptions about moral philosophy, human reason and psychological motivation.

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.

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:

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.

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.

Orthodox Objectivism: An Autopsy, Part 2

Orthodox Objectivism may have been doomed from the start, simply because it was a dogmatic philosophy that prided itself on rationality and self-interest yet which, in its specific doctrines and in the behavior of its adherents, often betrayed these stated objectives. Rand's contention that human beings are born "blank slates" is about as rational as the belief that the earth is flat. And as for self-interest: is it really in anyone's self-interest to embrace orthodox Objectivism? Doubts persist on this score. Some years ago Barbara Branden noted that far too many Objectivists came off as bitter and angry. Is it really in your self-interest to be angry all the time? Is it really in your self-interest to continually distort and/or misunderstand the views of people you disagree with, while at the same time being hyper-sensitive to alleged distortions of your own views? Is it really in your self-interest to remain an adherent of a philosophy which has no viable track record of making its adherents smarter, wiser, happier, or more fulfilled? Orthodox Objectivism had so much going against it right from the start. But the dim prospects of the philosophy were made many times worse by Rand's choice for the heir to her literary estate, namely, Dr. Leonard Peikoff.

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."

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.

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.

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.

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.

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

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.

Rand's Novels 3: The Fountainhead

Rand's second major novel, although a deeply flawed book, nevertheless is a work of genius and contains some of her most powerful writing. Although I would contend that We the Living is a better all-round novel (more realistic, containing less flaws), The Fountainhead is more ambitious and reaches greater heights (as well as much greater lows). Regardless of the flaws of The Fountainhead, I would not hesitate to rank it above the over-written and preposterous Atlas Shrugged. While both novels suffer from more than a fair share of unrealistic characters, situations, and eccentric, often counter-intuitive, if not perverse, analysis of the human condition, The Fountainhead at least makes an attempt to engage the reader's sympathies. Rand had not yet formulated her Objectivist philosophy when she wrote the novel, and she does not attempt to place everything within the strict confines of an ideological straight jacket. In The Fountainhead, she gives free rein to her imagination. And while this doesn't always work out for the best, at least it provides a source of entertainment. In this post, I will give a quick glance to the good, the bad, and the ugly of Rand's second major novel.

Objectivist Roundup March

Neil Parille notes what is notable this month:

Scott Ryan, author of Objectivism and the Corruption of Rationality  has passed away. See Ed Feser’s tribute here.

Check Your Premises (the blog of the pro-ARI Ayn Rand Society) has published Harry Binswanger’s 1977 response to Robert Nozick concerning his “On the Randian Argument.”

The Huffington Post wonders if Donald Trump is an Objectivist.

The snoozefest known as The Objective Standard has published a collection of writings about Ayn Rand.

Was Bowe Bergdahl Going Galt?

The latest edition of Serial highlights the influence of Atlas Shrugged in Bowe Bergdahl's decision to quit his post. This older article adds further detail.

Rand's Novels 2 - Anthem

Anthem is a dystopian novella written in 1937. It is unique in Rand's ouvre in a number of ways. It is largely plotless (as Rand herself admitted) and it's much shorter than her other published fiction. It's more a parable than a story, and while it lacks the portentousness of her last novels, honestly, it's little more than a trifle. It's a short piece of fiction which has its basis, initially, in Rand's experiences during the early years of Soviet Russia. In Anthem, Rand took some of the high moral rhetoric that was used to defend communism in Russia and took these scraps of incoherent sentimentality to its logical extreme.

Objectivist Roundup - January

Neil Parille rounds up some recent Objectivist news from around the interwebs: 

• There are forty-nine countries where Muslims are in the majority and Craig Biddle can’t wait to nuke ‘em all.

• You’re 50 years young Objectivism – and it’s time for a reboot.

• The Gotthelf and Salmieri Companion to Ayn Rand is out.  I have a preliminary review.

• The increasingly ARI-dominated Ayn Rand Society has a new blog, Check Your Premises (not to be confused with the anti-Diana Hsieh web site).

• This is a little older, but former Ayn Rand associates Allan Blumenthal and Joan Mitchell Blumenthal self-published some books in 2013.