Molyneux and the Objectivist Tradition 3

UPB 3: Preferences and morality. In his book Universal Preferable Behavior, Molyneux begins his disquisition on ethics by comparing assertions about preferences with assertions about matters of fact. Statements of fact, notes Molyneux are “objective, testable—and binding,” whereas statements of preference are “not generally considering binding … in any way.” Preferences are mere statements “of personal fondness.” It is not incumbent upon anyone to share our preferences. (22)

Molyneux and the Objectivist Tradition 2

UPB 2: Foundationalism and logic. Central to Rand’s philosophy of Objectivism is the largely unsubstantiated assertion that the “objectivity of reality,” along with human knowledge in general, require “validation”; and that in the absence of this validation, human beings become cognitively helpless and hence defenseless against power-lusting authoritarians. Once, however, knowledge is properly “validated,” the masses of people in the civilized world will once again regard their senses, their “reason,” and their minds as reliable guides to reality, which will lead them to embrace “rational” moral and political ideals (i.e., Objectivism).

Slouching Toward the Next Schism

There are the makings of a potential schism at ARI. Since 1985, Carl Barney, whose made millions in the education industry, was ARI's largest donor. In 2019, Barney left ARI's board and devoted his resources to Craig Biddle's The Objective Standard periodical and to Barney's own Prometheus Foundation. Then, on May 1, 2020, Barney made the following announcement:

“Dr. Peikoff has given me (Prometheus Foundation ...) permission to publicize and deliver worldwide his courses and lectures.”
...
“He has also granted me permission to use his trademark, “Ayn Rand,” as well as excerpts from his and Ayn Rand’s works, which will aid me in marketing. With these assets and my considerable resources, I am eager and ready to ensure that Dr. Peikoff’s courses and lectures reach and continue to reach minds throughout the world. ... 

“I do not intend to start another ARI or to compete with ARI. I don’t intend to establish a new organization of any kind. I intend only to support and fund other organizations and individuals who promote Ayn Rand and advance Objectivism.”

Of course, Barney has to insist he is not competing with ARI; and perhaps his insistence is sincere. But this clearly lays the foundation for trouble in the future. What has happened in the world of orthodox Objectivism is that, with the retirement of Peikoff, there exists no authority figure to adjudicate the inevitable disputes that arise among the Objectivist faithful, particularly among ambitious types jostling for status and influence in the movement itself. Theoretically, these disputes should be adjudicated by "reason." But what goes by "reason" in Objectivism is largely imaginary; and many of the issues which divide people in real life are too complex to be resolved by some "objective" standard of rationality in any case.

Molyneux and the Objectivist Tradition 1

UPB: intro. Stefan Molyneux’s theory of Universally Preferable Behavior (i.e., UPB) is an attempt to establish moral principles on the same firm “objectivie” basis as the best theories in science. Essentially Molyneux wants to show how the a moral proposition such as “rape is wrong” can be “verified” in the same way as Einstein’s theory of relativity or the motions of the stars and planets have been “verified” through the scientific method. If he could succeed in this endeavor, Molyneux believes this would demonstrate the objective truth of moral propositions—especially the moral truth of various social and political ideals that Molyneux holds close to his heart, such as the non-aggression principle, “voluntarism” (i.e., anarcho-capitalism) and “peaceful parenting.” Molyneux’s foudationalist mindset is very much in line with what Rand attempted in her own ethical speculations.

In her essay “The Objectivist Ethics,” Rand sought to show how a morality in line with her preferred political system, “laissez-faire” capitalism, could achieve the same level of truth and objectivity that scientifically “verified” theories about the material world enjoy. This ambition to conflate ethical propriety with empirical truth takes even greater importance in Molyneux’s moralistic speculations. In some respects, it is the basis of Molyneux’s whole system. Yet, to be fair, that’s hardly the starting point of UPB.

The Objectivist "Tradition" Going Forward

Philosophical traditions, like viruses, must mutate if they wish to remain relevant even among their adherents. Orthodox Objectivism has remained steadfastly true to its author's original vision, sedulously resisting the temptation to evolve in ways that would enable it to better fit with emerging paradigms and concerns. The denizens of ARI still hold fast to a hawkish foreign policy in the Middle East, even when most Americans have tired of the endless wars; they still believe in “open borders," even when most people toward the right side of the political spectrum (outside of a few elites) are against them; they are still for absolute “free trade,” even though free trade in both capital goods and the basic necessities of a principality cause harm to millions of Americans and constitutes a threat to national security; they are still somewhat militant in their atheism, despite growing awareness of a meaning crisis among the younger generations; and they remain stubbornly resistant to allying themselves with to their potential allies on the political  the right, preferring instead to retreat into ever increasing ideological and political isolation.

Objectivism and COVID-19

The COVID-19 pandemic and the response from government presents various challenges to the political ideology of Objectivism, since it presents a crisis that can't be solved merely by letting it alone. In a podcast entitled "Thinking Philosophically About the Pandemic," Onkar Ghate and Gregory Salmieri valiantly attempt to navigate between the dire necessities involved in defending three-hundred and thirty million people from a potentially deadly virus and the imperatives of the "laissez-faire" ideology.

Objectivism vs. Sam Harris

To say that Sam Harris entertains a low opinion of Ayn Rand and her disciples would be something of an understatement. He once referred to Rand’s philosophy as “basically autism rebranded.” Nonetheless, there are very definite parallels between Harris’s views on religion and morality and Rand’s. Harris and Rand both take a dismissive view of Hume’s is-ought gap; they both believe that science and rationality can determine moral ends; they both are uncompromising critics of religion; they both tend to assume, somewhat naively, that if we could only (per impossible) persuade religious people to dispense with their “superstitious” beliefs and embrace “reason” and science, the world would be a better place; and they both take a dim view of much that passes for academic philosophy.

Despite these parallels in their viewpoints, Objectivists have found plenty in Sam Harris’ moral philosophy to quibble about. Ari Armstrong has been the chief critic of Harris over at The Objective Standard. He makes three main criticisms of Harris’ book The Moral Landscape:

1. Harris’ concept of well-being lacks the clarity of meaning to sufficiently ground it in a bonafide theory of ethics. 
2. Lacking a clear conception of well-being, Harris embraces hedonism as the standard of value. 
3. Harris merges his vague conception of well-being with a form of utilitarianism, which constitutes “a collectivist form of hedonism holding that the good consists of self-sacrificially serving the greatest happiness for the greatest number."