Anne Heller, as long ago as 2009, published her biography of Ayn Rand. I have finally gotten around to reading it and will at some point make a post or two commenting upon it. In this post I want to turn to another issue --- namely, one of the two organizations tasked with the propagation of Rand's ideas, The Atlas Society. I had not realized the extent to which Heller had used TAS in research for her book. It is notorious that ARI refused Heller access to their archives until long after her book was finished. But it appears Heller didn't need ARI because she had TAS and David Kelley, who explained Rand's philosophy to Heller. It wouldn't be that much of an exaggeration to call Ayn Rand and the World She Made the official Rand biography of the Atlas Society --- although technically that's not true.

Objectivism & “Metaphysics,” Part 17

Primacy of existence versus primacy of consciousness. Rand’s explicates her views on this issue as follows:

The primacy of existence (of reality) is the axiom that existence exists, i.e., that the universe exists independent of consciousness (of any consciousness), that things are what they are, that they possess a specific nature, an identity. The epistemological corollary is the axiom that consciousness is the faculty of perceiving that which exists—and that man gains knowledge of reality by looking outward. The rejection of these axioms represents a reversal: the primacy of consciousness—the notion that the universe has no independent existence, that it is the product of a consciousness (either human or divine or both). The epistemological corollary is the notion that man gains knowledge of reality by looking inward (either at his own consciousness or at the revelations it receives from another, superior consciousness).

This is one of those doctrines within Objectivism that is so enmeshed in its own confusions and inconsistencies that the critic hardly knows how to entangle its web of errors. But let’s take a stab at it.


1. To begin with, how meaningful is it to declare the “primacy of existence” against the “primacy of consciousness,” given that consciousness is itself a part of existence? Since consciousness exists, blanket statements such as “existence has primacy over consciousness” are confusing. If existence is primary and consciousness is part of existence, then consciousness is "primary" along with everything else that exists. Of course, apologists for Rand will declare that the primacy of existence simply means that consciousness does not create reality, as various forms of idealism imply. But if so, why didn’t Rand just say that consciousness doesn’t create “existence” and be done with it?

2. Rand’s primacy of existence construct is a rather confusing way of stating realism. However, Rand’s equation of the primacy of existence (i.e., realism) with the axiom existence exists leads to a palpable contradiction. According to Objectivism, the axiom existence exists does not specify what exists. As David Kelley notes, “the axiom of existence does not assert the existence of a physical or material world as opposed to a mental one.” So how can Rand suddenly equate “existence exists” with realism? How can such a leap be justified? Well, as a matter of fact, it cannot be justifed. As usual with Rand, her argument is based on leveraging the scandalous vagueness of words to equivocate her way to a predetermined conclusion. The term existence, when Rand first introduces it, is equated with the content of consciousness. Consider the following statement of Rand about consciousness: “If that which you claim to perceive does not exist, what you possess is not consciousness.” This implies that everything one perceives exists, which would only be true if existence is confined to mental content (i.e., the content of consciousness). Both the elephant at the zoo perceived by onlookers and the pink elephant perceived by the drunken sot “exist” according to the logic of Rand’s statement. The only way to escape this conclusion is through equivocation, i.e., by claiming that the drunk does not in fact “perceive” the pink elephant, but merely hallucinates it. However, this would involve an assumption which Rand’s axioms, as they are initially introduced and defended, are unable to support. Rand’s axioms make no such distinction concerning what passes or does not pass for perception. She simply states that something exists, and that consciousness is the faculty that perceives this something. From such a trivial beginning, nothing so specific and meaningful as a distinction between “valid” and “invalid” perception can logically follow.

To sum up: it is illogical, even on Rand’s premises, to deduce or infer realism (i.e., the primacy of existence) from the axiom existence exists.

3. Rand’s “primacy of existence” and it’s opposition to the “primacy of consciousness” implies materialism, which contradicts the predominant anti-materialistic tone of Objectivism. Rand defines the “primacy of consciousness as “the notion that the universe has no independent existence, that it is the product of a consciousness (either human or divine or both).” However, if the primacy of consciousness is equated with the belief that existence is the product of consciousness, doesn’t this imply that the primacy of existence should be equated with the belief that consciousness is the product of existence? Now what exactly is this “existence” that Rand declares as “primary”? Rand’s equation of the term existence with the term reality hardly improves matters, since Rand does not go on to define very clearly what she means by the term “reality." By the implications of her confusions, Rand’s reality might be equated with the non-conscious; and once consciousness is divested from reality, materialism easily follows.

The real problem here is not that Rand is an unwitting materialist, but that her metaphysical speculations are so loose that one can draw whatever conclusion one likes from them. Rand is pursuing the false ideal of trying to logically justify some of her most basic beliefs, rather than just accepting them as necessary presuppositions of practical existence, as a sort of animal faith justified over the course of one’s life. Since the type of metaphysical speculation Rand favors is so loose and vague, based, as it is, largely on trivial truisms and empty tautologies, one can draw whatever conclusions one likes from them, whether those conclusions be materialism, idealism, or Objectivism — it’s all equally “valid.”

Objectivism & “Metaphysics,” Part 10

Causality. In the Logical Structure of Objectivism, David Kelley makes the following observation:

Notice that neither [the axiom of existence or the axiom of identity make] any specific statement about the nature of what exists. For example, the axiom of existence does not assert the existence of a physical or material world as opposed to a mental one. The axiom of identity does not assert that all objects are composed of form and matter, as Aristotle said. These things may be true, but they are not axiomatic; the axioms assert the simple and inescapable fact that whatever there is, it is and it is something.

Very well. Now consider what Rand draws from these very same axioms:

To grasp the axiom that existence exists, means to grasp the fact that nature, i.e., the universe as a whole, cannot be created or annihilated, that it cannot come into or go out of existence. Whether its basic constituent elements are atoms, or subatomic particles, or some yet undiscovered forms of energy, it is not ruled by a consciousness or by will or by chance, but by the law of identity. All the countless forms, motions, combinations and dissolutions of elements within the universe—from a floating speck of dust to the formation of a galaxy to the emergence of life—are caused and determined by the identities of the elements involved.

In other words, she draws from these axioms: (1) that the universe is permanent and can neither be destroyed nor created; (2) the universe is not ruled by will or chance, but by the “law of identity”; (3) everything that happens is caused by the “identities” of the elements involved. She also implies that the basic constituents of the universe, whatever they may happen to be, are non-mental (i.e., atoms, particles, or forms of energy). How does Rand draw all these things from these axioms when, according to Kelley (who, in this instance, is being entirely orthodox) these axioms only assert that "something" distinguishable exists?

Here we stumble upon another one of those equivocations that are so plentiful within the philosophical swamps of Objectivism. On the one hand, we’re told by Kelley that “The axioms and their corollaries are not rich in specific content that would allow specific inferences.” And yet Rand give us specific inferences: the universe is permanent, it’s not ruled by chance, causes stem from identities, etc.

Objectivists regard causality as a “corollary” of the axiom of identity. Leonard Peikoff defines “corollary” as “a self-evident implication of already established knowledge.” [OPAR, 15] From a logical point of view, this is all very baffling. What, after all, is meant by saying that the Objectivist axioms don’t allow for “specific” inferences? What, exactly, is supposed to be “specific” about the inference? The conclusion? The applicability of the inference? Is a corollary a "specific" inference? By not explaining clearly what he means, Kelley leaves ample room to weasel out of any logical difficulties that he may stumble into. Peikoff is no more fortunate in his formulation. His declaration that a corollary constitutes a “self-evident implication” appears to contradict Ayn Rand’s assertion that “Nothing is self-evident except the material of sensory perception.”

Since causality is not perceived, how can it be regarded as “self-evident”? Even on Objectivist grounds, this appears to be an absurdity. And so it is when we examine the Objectivist argument more closely. Rand states the “argument" as follows:

The law of causality is the law of identity applied to action [wrote Rand]. All actions are caused by entities. The nature of an action is caused and determined by the nature of the entities that act; a thing cannot act in contradiction to its nature.

David Kelley fleshes this out as follows:

Causality is the principle that entities act in accordance with their natures. Because actions are aspects of the entities that act, the actions are part of the identity of the entity. But the law of causality also says an action is not a primary, independent aspect of a thing’s nature, unrelated to other aspects. The law says that any action depends on underlying attributes of the thing, such as its mass, material composition, and internal structure.

The basic confusion at the root of the Objectivist view of causality is a conflation of logical identity with identification. Logical identity, as I explained in my last post, is merely the identity of a term of thought with itself. Identification, on the other hand, involves, among other things, determining which term of thought will stand as a symbol for an object, property, event or process taking place in the “real” world (i.e., the world outside of consciousness). Identification of specific entities does involve (as is suggested by Objectivism) noticing the attributes of those entities, but the ascription of an attribute to an object does not involve logical identity, it involves predication. White is not identical to swan; it is predicated of swans. As I noted in my previous post, predication does not assert that A is A, but that A is B (that is to say, A has attribute B). The phrases Swans are swans and Swans are white are not logically compatible. They use the term are (the plural of is) in different senses. To imply an equality (or, worse, an identity) is to lapse into equivocation.

I know that there will be Rand apologists who will insist that Rand does not lapse into equivocation. But in point of fact, by assuming that identity (in the logical "A is A" sense of identity) is the same as identification, she is conflating them. Since identification involves predication, it is a logical error to confuse it with logical identity. The attributes of objects, including their causal regularities, are not governed, nor can they be discovered or validated, exclusively by logic. Statements of predication, if they have any relevance to reality, are empirical through and through. The fact that dogs bark and cats meow could never be discovered by logic alone. The attribution of causation to things is no less empirical. Causation is not a logical process; it is neither governed by logic nor discoverable exclusively by logic. The fact that fire produces smoke can never be deduced from pure logic. Since causation is empirical through and through, a matter of fact rather than a matter of logic, it is pure sophistry to try to "validate" or derive it from some logical or "axiomatic" principle. As philosopher John Hospers explains:

"A is A" is ... a tautology, but an important one: every time a person is guilty of a logical inconsistency he is saying A and then in the next breath not-A. Thus "A is A" is something of which we need to remind ourselves constantly. But it is not … an empirical statement: we don't have to go around examining cats to discover whether they are cats. (We might have to examine this creature to discover whether it is a cat.) But ... statements of what causes what, such as "Friction causes heat," are empirical statements; we can only know by perceiving the world whether they are true. How ... can the Law of Causality be merely an application of the Law of Identity? You could manipulate the Law of Identity forever and never squeeze out anything as specific as a single causal statement.

But ... I could see how [Rand’s] confusion might be generated. A tautology can easily look like something else. "A thing acts in accordance with its nature" might be one example. This might be taken as an instance of the Law of Identity: if a creature of type X acts in accordance with laws A, B, C, and this creature doesn't do that, then it isn't an X. If dogs bark and growl and this creature hisses and meows, it isn't a dog; that is, we wouldn't call anything a dog that did this. So we can plausibly classify the statement about what we call "a thing's nature" as special cases of the Law of Identity. But this ... tells us nothing about the world, but only about how we are using words like "dog" and "cat." [“Conversations with Ayn Rand,” italics added]

Unfortunately, Rand was under the illusion that her law of identity applied to the empirical world, rather than merely to formal logic or to the usage of terms. She was under that great illusion of metaphysical philosophers—namely, that matters of fact can be determined by logical constructions. They cannot be so determined. While some truths may seem so obvious as to seem necessary by logic (and therefore discoverable through logical reasoning), this necessity, as Santayana noted, merely “parades the helplessness of the mind to imagine anything different.” As Santayana explicated the point:



Are there no truths obviously necessary to common sense? If I have mislaid my keys, mustn’t they be somewhere? If a child is born, mustn’t he have a father? Must is a curious word, pregnant for the satirist: it seems to redouble the certainty of a fact, while really admitting that the fact is only conjectural…. Spirit [i.e., mind] was born precisely … to see the contingency and finitude of every fact, and to imagine as many alternatives and extensions as possible, some of which may be true, and may put that casual fact in its true setting. Truth is groped after, not imposed, by the presumptions of the intellect: and if these presumptions often are true, the reason is that they are based upon and adjusted to the actual order of nature, which is thoroughly unnecessary, and most miraculous when most regular. [Realms of Being, 417, italics added]

Causality is neither a product of logic or necessity. In fact, it is not a product of any idea. Rand’s approach to metaphysics would only be valid if the world followed ideas by necessity, as it did according to Plato. But if ideas merely describe the world, then no matter of fact can be regarded as logically necessary. Logical necessity only makes sense if the world follows logic—and most of the evidence at our disposal suggests that logic most emphatically does not hold any sort of empire over fact, but that, rather, logic is a tool useful for testing claims of knowledge. Consideration of this issue leads to another of Rand’s errors, namely, her conviction that reality is “logical.” I will address this delusion in my next post.

Objectivism & “Metaphysics,” Part 6

Rand’s axioms: Existence exists. Now lets examine the Objectivist axioms, beginning with the axiom of existence. The Objectivist axioms are very instructive as to the dangers of an overly-speculative, rationalistic, largely verbal philosophy. Rand uses the vagueness of her axioms to confuse their tautological meaning with other more problematic meanings. This confusion is at the very heart of the Objectivist axioms.

When we say that some object such as a cat or dog exists, we mean that they have a substantive, independent existence “in reality." Unicorns aren’t recognized as existing or as "real," because no such entity exists in the world of fact and matter. But although unicorns don't exist as real animals, they could be said to exist as an idea or an object of the imagination. If we accept that unicorns exist in this sense, we must also admit that this "non-real" type of existence is very different from the existence that dogs and cats enjoy. It will not do to conflate these two types of existence.


When Objectivists insist that “existence exists,” in what sense do they mean it? In the cat and dog sense, or in the unicorn sense?

“The axiom of Existence states that something exists,” writes David Kelley. “This is the most basic fact of reality. It is simply the statement that there is reality; that whatever there is, is, that whatever one perceives is there to be perceived.”


From these statements, it seems that Objectivism endorses the cat and dog sense of existence. Existence exists becomes merely a pithy way of saying reality exists. Yet Kelley later on backs away from this interpretation: “Notice that [none of the Objectivst axioms make] any specific statement about the nature of what exists. For example, the axiom of existence does not assert the existence of a physical or material world as opposed to a mental one.” [The Logical Structure of Objectivism, 20-22]

So it would appear that existence is used in the unicorn sense. Existence exists merely indicates that something, however ephemeral, exists. It could be a mere idea or essence or image, entirely mythical, like the unicorn. If so, how can Kelley describe this idea as a “basic fact of reality” or equate the phrase existence exists with the phrase reality exists. If all that exists is a stream of essences trickling through consciousness, how can that be described as reality—or, even worse, as a fact of reality?

If we examine all this from a foundationalist mindset (a mindset which Objectivists must honor if they wish to remain consistent), it is clear that the Objectivist axiom of existence fails to deliver what it promises. In the sense that it is foundationally true and obvious (i.e., in the unicorn sense), it is merely an empty, mostly irrelevant tautology. In the sense that it is meaningful, it is neither obvious nor self-evident, but is problematic and conjectural. Kelley describes axioms as “statements validated directly by perceptual observation.” While all sane people believe that existence exists in the cat and dog sense of the term, this belief is not “validated” by direct perceptual observation. Our belief in reality (and it is only a belief) is based on something far more complex and enduring than mere observation. A man, if he has drunk enough whiskey, may observe a pink elephant riding on a unicorn. Yet to say that this pink elephant exists because the drunk is conscious of it is to lapse into palpable idealism. It is only when we have brought intelligence and our practical sense of things (which is based on memory, the “validity” of which is deeply problematical and hardly self-evident) to bear on this observation that we can determine that it is far from real.

To say that “something” exists in the unicorn sense of the term constitutes no great insight into the foundations of knowledge or reality. Who denies it? Objectivists are under the illusion that there exists this large contingent of philosophers that deny the axiom existence exists in the trivial, unicorn sense of the phrase. But strange to say, they cannot produce any such philosopher.