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Sunday, March 10, 2019

Atlas Shrugged

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Atlas Shrugged
AtlasShrugged.jpg
First edition
AuthorAyn Rand
CountryUnited States
LanguageEnglish
GenrePhilosophical fiction Science fiction Mystery fiction Romance novel
PublishedOctober 10, 1957
PublisherRandom House
Pages1168 (first edition)
OCLC412355486

Atlas Shrugged is a 1957 novel by Ayn Rand. Rand's fourth and final novel, it was also her longest, and the one she considered to be her magnum opus in the realm of fiction writing. Atlas Shrugged includes elements of science fiction, mystery, and romance, and it contains Rand's most extensive statement of Objectivism in any of her works of fiction.

The book depicts a dystopian United States in which private businesses suffer under increasingly burdensome laws and regulations. Railroad executive Dagny Taggart and her lover, steel magnate Hank Rearden, struggle against "looters" who want to exploit their productivity. Dagny and Hank discover that a mysterious figure called John Galt is persuading other business leaders to abandon their companies and disappear as a "strike" of productive individuals against the looters. The novel ends with the strikers planning to build a new capitalist society based on Galt's philosophy of reason and individualism.

The theme of Atlas Shrugged, as Rand described it, is "the role of man's mind in existence". The book explores a number of philosophical themes from which Rand would subsequently develop Objectivism. In doing so, it expresses the advocacy of reason, individualism, and capitalism, and depicts what Rand saw to be the failures of governmental coercion.

Atlas Shrugged received largely negative reviews after its 1957 publication, but achieved enduring popularity and consistent sales in the following decades.

History

Context and writing

Rand's stated goal for writing the novel was "to show how desperately the world needs prime movers and how viciously it treats them" and to portray "what happens to the world without them". The core idea for the book came to her after a 1943 telephone conversation with a friend, who asserted that Rand owed it to her readers to write fiction about her philosophy. Rand replied, "What if I went on strike? What if all the creative minds of the world went on strike?" Rand then began Atlas Shrugged to depict the morality of rational self-interest, by exploring the consequences of a strike by intellectuals refusing to supply their inventions, art, business leadership, scientific research, or new ideas to the rest of the world.

Color photograph of a New York Central diesel-engine train sitting at a station
Rand studied operations of the New York Central Railroad as research for the story.
 
To produce Atlas Shrugged, Rand conducted research on the American railroad industry. Her previous work on a proposed (but never realized) screenplay based on the development of the atomic bomb, including her interviews of J. Robert Oppenheimer, was used in the portrait of the character Robert Stadler and the novel's depiction of the development of "Project X". To do further background research, Rand toured and inspected a number of industrial facilities, such as the Kaiser Steel plant, rode the locomotives of the New York Central Railroad, and even learned to operate the locomotive of the Twentieth Century Limited (and proudly reported that when operating it, "nobody touched a lever except me").

Rand's self-identified literary influences include Victor Hugo, Fyodor Dostoyevsky, Edmond Rostand, and O. Henry. In addition, Justin Raimondo has observed similarities between Atlas Shrugged and the 1922 novel The Driver, written by Garet Garrett, which concerns an idealized industrialist named Henry Galt, who is a transcontinental railway owner trying to improve the world and fighting against government and socialism. In contrast, Chris Matthew Sciabarra found Raimondo's "claims that Rand plagiarized ... The Driver" to be "unsupported", and Stephan Kinsella doubts that Rand was in any way influenced by Garrett. Writer Bruce Ramsey said both novels "have to do with running railroads during an economic depression, and both suggest pro-capitalist ways in which the country might get out of the depression. But in plot, character, tone, and theme they are very different."

Atlas Shrugged was Rand's last completed work of fiction. It marked a turning point in her life—the end of her career as a novelist and the beginning of her role as a popular philosopher.

Publishing history

Black and white photo of a white man wearing a suit.
Random House CEO Bennett Cerf oversaw the novel's publication in 1957.
 
Due to the success of Rand's 1943 novel The Fountainhead, she had no trouble attracting a publisher for Atlas Shrugged. This was a contrast to her previous novels, which she had struggled to place. Even before she began writing it, she had been approached by publishers interested in her next novel. However, her contract for The Fountainhead gave the first option to its publisher, Bobbs-Merrill Company. After reviewing a partial manuscript, they asked her to discuss a number of cuts and other changes. She refused, and Bobbs-Merrill rejected the book.

Hiram Hayden, an editor she liked who had left Bobbs-Merrill, asked her to consider his new employer, Random House. In an early discussion about the difficulties of publishing a controversial novel, Random House president Bennett Cerf proposed that Rand should submit the manuscript to multiple publishers simultaneously and ask how they would respond to its ideas, so she could evaluate who might best promote her work. Rand was impressed by the bold suggestion and by her overall conversations with them. After speaking with a few other publishers, of about a dozen who were interested, Rand decided multiple submissions were not needed; she offered the manuscript to Random House. Upon reading the portion Rand submitted, Cerf declared it a "great book" and offered Rand a contract. It was the first time Rand had worked with a publisher whose executives seemed truly enthusiastic about one of her books.

Random House published the novel on October 10, 1957. The initial print run was 100,000 copies. The first paperback edition was published by New American Library in July 1959, with an initial run of 150,000. A 35th-anniversary edition was published by E. P. Dutton in 1992, with an introduction by Rand's legal heir, Leonard Peikoff. The novel has been translated into more than 25 languages.

Title and chapters

The working title throughout its writing was The Strike, but thinking this title would have revealed the mystery element of the novel prematurely, Rand was pleased when her husband suggested Atlas Shrugged, previously the title of a single chapter, for the book. The title is a reference to Atlas, a Titan of Greek mythology, described in the novel as "the giant who holds the world on his shoulders". The significance of this reference appears in a conversation between the characters Francisco d'Anconia and Hank Rearden, in which d'Anconia asks Rearden what advice he would give Atlas upon seeing "the greater [the titan's] effort, the heavier the world bore down on his shoulders". With Rearden unable to answer, d'Anconia gives his own response: "To shrug".

The novel is divided into three parts consisting of ten chapters each. Robert James Bidinotto said, "the titles of the parts and chapters suggest multiple layers of meaning. The three parts, for example, are named in honor of Aristotle's laws of logic ... Part One is titled 'Non-Contradiction' ... Part Two, titled 'Either-Or' ... [and] Part Three is titled 'A Is A', a reference to 'the Law of Identity'."

Synopsis

Setting

Atlas Shrugged is set in a dystopian United States at an unspecified time, in which the country has a "National Legislature" instead of Congress and a "Head of State" instead of a President. The government has increasingly extended its control over businesses with increasingly stringent regulations. The United States also appears to be approaching an economic collapse, with widespread shortages, constant business failures, and severely decreased productivity. Writer Edward Younkins said, "The story may be simultaneously described as anachronistic and timeless. The pattern of industrial organization appears to be that of the late 1800s—the mood seems to be close to that of the depression-era 1930s. Both the social customs and the level of technology remind one of the 1950s". Many early 20th-century technologies are available, and the steel and railroad industries are especially significant; jet planes are described as a relatively new technology, and television is significantly less influential than radio. Although other countries are mentioned in passing, the Soviet Union, World War II, or the Cold War are not. The countries of the world are implied to be organized along vaguely Marxist lines, with references to "People's States" in Europe and South America. Characters also refer to nationalization of businesses in these "People's States", as well as in America. The economy of the book's present is contrasted with the capitalism of 19th century America, recalled as a lost Golden Age.

Plot

Dagny Taggart, the Operating Vice President of railroad company Taggart Transcontinental, attempts to keep the company alive against collectivism and statism amid a sustained economic depression. While economic conditions worsen and government agencies enforce their control on successful businesses, people are often heard repeating the cryptic phrase "Who is John Galt?", in response to questions to which the individual has no answer. It sarcastically means: "Don't ask important questions, because we don't have answers"; or more broadly, "What's the point?" or "Why bother?". Her brother James, the railroad's president, seems to make irrational decisions, such as preferring to buy steel from Orren Boyle's unreliable Associated Steel, rather than Hank Rearden's Rearden Steel. Dagny attempts to ignore her brother and pursue her own policies. She is nevertheless disappointed to discover that the Argentine billionaire Francisco d'Anconia, her childhood friend and first love, appears to be destroying his family's international copper company without cause by constructing the San Sebastián copper mines, despite the fact that Mexico is planning to nationalize the mines. She soon realizes that d'Anconia is actually taking advantage of the investors by building worthless mines. Despite the risk, Jim and his allies at Associated Steel invest a large amount of capital into building a railway in the region while ignoring the more crucial Rio Norte Line in Colorado, where the rival Phoenix-Durango Railroad competes by transporting supplies for Ellis Wyatt, who has revitalized the region after discovering large oil reserves. Dagny minimizes losses on the San Sebastian Line by placing obsolete trains on the line, which Jim is forced to take credit for after the line is nationalized as Dagny predicted. Meanwhile, in response to the success of Phoenix-Durango, the National Alliance of Railroads, a group containing the railroad companies of the United States, passes a rule prohibiting competition in economically-prosperous areas while forcing other railroads to extend rail service to "blighted" areas of the country, with seniority going to more established railroads. The ruling effectively ruins Phoenix-Durango, upsetting Dagny. Wyatt subsequently arrives in Dagny's office and presents her with a nine-month ultimatum: if she does not supply adequate rail service to his wells by the time the ruling takes effect, he will not use her service, effectively ensuring financial failure for Taggart Transcontinental.

In Philadelphia, Hank Rearden, a self-made steel magnate, has developed an alloy called Rearden Metal, which is simultaneously lighter and stronger than conventional steel. Rearden keeps its composition secret, sparking jealousy among competitors. Dagny opts to use Rearden Metal in the Rio Norte Line, becoming the first major customer to purchase the product. As a result, pressure is put on Dagny to use conventional steel, but she refuses. Hank's career is hindered by his feelings of obligation to his wife, mother, and younger brother. After Hank refuses to sell the metal to the State Science Institute, a government research foundation run by Dr. Robert Stadler, the Institute publishes a report condemning the metal without actually identifying problems with it. As a result, many significant organizations boycott the line. Although Stadler agrees with Dagny's complaints over the unscientific tone of the report, he refuses to override it. Dagny also becomes acquainted with Wesley Mouch, a Washington lobbyist initially working for Rearden, whom he betrays, and later notices the nation's most capable business leaders abruptly disappearing, leaving their industries to failure. The most recent of these is Ellis Wyatt, who leaves his most successful oil well spewing petroleum and fire into the air (later named "Wyatt's Torch"). Each of these men remains absent despite a thorough search by politicians.

Having demonstrated the reliability of Rearden Metal in a railroad line named after John Galt, Hank and Dagny become lovers, and later discover, among the ruins of an abandoned factory, an incomplete motor that transforms atmospheric static electricity into kinetic energy, of which they seek the inventor. Eventually, this search reveals the reason for business leaders' disappearances: the inventor of the motor is John Galt, who is leading an organized strike of business leaders against a society that demands that they be sacrificed. Dagny's private plane crashes in their hiding place, an isolated valley known as Galt's Gulch. While she recovers from her injuries, she hears the strikers' explanations for the strike, and learns that Francisco is one of the strikers. Galt asks her to join the strike.

Reluctant to abandon her railroad, Dagny leaves Galt's Gulch. But Galt follows her to New York City, where he hacks into a national radio broadcast to deliver a long speech (70 pages in the first edition) to explain the novel's theme and Rand's Objectivism. As the government collapses, the authorities capture Galt, but he is rescued by his partisans, while New York City loses its electricity. The novel closes as Galt announces that they will later reorganize the world.

Themes

Philosophy

The story of Atlas Shrugged dramatically expresses Rand's ethical egoism, her advocacy of "rational selfishness", whereby all of the principal virtues and vices are applications of the role of reason as man's basic tool of survival (or a failure to apply it): rationality, honesty, justice, independence, integrity, productiveness, and pride. Rand's characters often personify her view of the archetypes of various schools of philosophy for living and working in the world. Robert James Bidinotto wrote, "Rand rejected the literary convention that depth and plausibility demand characters who are naturalistic replicas of the kinds of people we meet in everyday life, uttering everyday dialogue and pursuing everyday values. But she also rejected the notion that characters should be symbolic rather than realistic." and Rand herself stated, "My characters are never symbols, they are merely men in sharper focus than the audience can see with unaided sight. ... My characters are persons in whom certain human attributes are focused more sharply and consistently than in average human beings".

In addition to the plot's more obvious statements about the significance of industrialists to society, and the sharp contrast to Marxism and the labor theory of value, this explicit conflict is used by Rand to draw wider philosophical conclusions, both implicit in the plot and via the characters' own statements. Atlas Shrugged caricatures fascism, socialism, communism, and any state intervention in society, as allowing unproductive people to "leech" the hard-earned wealth of the productive, and Rand contends that the outcome of any individual's life is purely a function of its ability, and that any individual could overcome adverse circumstances, given ability and intelligence.

Sanction of the victim

The concept "sanction of the victim" is defined by Leonard Peikoff as "the willingness of the good to suffer at the hands of the evil, to accept the role of sacrificial victim for the 'sin' of creating values". Accordingly, throughout Atlas Shrugged, numerous characters are frustrated by this sanction, as when Hank Rearden appears duty-bound to support his family, despite their hostility toward him; later, the principle is stated by Dan Conway: "I suppose somebody's got to be sacrificed. If it turned out to be me, I have no right to complain". John Galt further explains the principle: "Evil is impotent and has no power but that which we let it extort from us", and, "I saw that evil was impotent ... and the only weapon of its triumph was the willingness of the good to serve it".

Government and business

Rand's view of the ideal government is expressed by John Galt: "The political system we will build is contained in a single moral premise: no man may obtain any values from others by resorting to physical force", whereas "no rights can exist without the right to translate one's rights into reality—to think, to work and to keep the results—which means: the right of property". Galt himself lives a life of laissez-faire capitalism.

At the end of the book, when the protagonists get ready to return and claim the ravaged world, Judge Narragansett drafts a new Amendment to the United States Constitution: "Congress shall make no law abridging the freedom of production and trade". He is also "marking and crossing out the contradictions" in the Constitution's existing text.

In the world of Atlas Shrugged, society stagnates when independent productive agencies are socially demonized for their accomplishments. This is in agreement with an excerpt from a 1964 interview with Playboy magazine, in which Rand states: "What we have today is not a capitalist society, but a mixed economy—that is, a mixture of freedom and controls, which, by the presently dominant trend, is moving toward dictatorship. The action in Atlas Shrugged takes place at a time when society has reached the stage of dictatorship. When and if this happens, that will be the time to go on strike, but not until then".

Rand also depicts public choice theory, such that the language of altruism is used to pass legislation nominally in the public interest (e.g., the "Anti-Dog-Eat-Dog Rule", and "The Equalization of Opportunity Bill"), but more to the short-term benefit of special interests and government agencies.

Property rights and individualism

Rand's heroes continually oppose "parasites", "looters", and "moochers" who demand the benefits of the heroes' labor. Edward Younkins describes Atlas Shrugged as "an apocalyptic vision of the last stages of conflict between two classes of humanity—the looters and the non-looters. The looters are proponents of high taxation, big labor, government ownership, government spending, government planning, regulation, and redistribution".

"Looters" are Rand's depiction of bureaucrats and government officials, who confiscate others' earnings by the implicit threat of force ("at the point of a gun"). Some officials execute government policy, such as those who confiscate one state's seed grain to feed the starving citizens of another; others exploit those policies, such as the railroad regulator who illegally sells the railroad's supplies for his own profit. Both use force to take property from the people who produced or earned it.

"Moochers" are Rand's depiction of those unable to produce value themselves, who demand others' earnings on behalf of the needy, but resent the talented upon whom they depend, and appeal to "moral right" while enabling the "lawful" seizure by governments.

The character Francisco d'Anconia indicates the role of "looters" and "moochers" in relation to money: "So you think that money is the root of all evil? ... Have you ever asked what is the root of money? Money is a tool of exchange, which can't exist unless there are goods produced and men able to produce them. ... Money is not the tool of the moochers, who claim your product by tears, or the looters who take it from you by force. Money is made possible only by the men who produce."

Genre

The novel includes elements of mystery, romance, and science fiction. Rand referred to Atlas Shrugged as a mystery novel, "not about the murder of man's body, but about the murder—and rebirth—of man's spirit". Nonetheless, when asked by film producer Albert S. Ruddy if a screenplay could focus on the love story, Rand agreed and reportedly said, "That's all it ever was".

Technological progress and intellectual breakthroughs in scientific theory appear in Atlas Shrugged, leading some observers to classify it in the genre of science fiction. Writer Jeff Riggenbach notes: "Galt's motor is one of the three inventions that propel the action of Atlas Shrugged", the other two being Rearden Metal and the government's sonic weapon, Project X. Other fictional technologies are "refractor rays" (to disguise Galt's Gulch), a sophisticated electrical torture device (the Ferris Persuader), voice-activated door locks (at the Gulch's power station), palm-activated door locks (in Galt's New York laboratory), Galt's means of quietly turning the entire contents of his laboratory into a fine powder when a lock is breached, and a means of taking over all radio stations worldwide. Riggenbach adds, "Rand's overall message with regard to science seems clear: the role of science in human life and human society is to provide the knowledge on the basis of which technological advancement and the related improvements in the quality of human life can be realized. But science can fulfill this role only in a society in which human beings are left free to conduct their business as they see fit." Science fiction historian John J. Pierce describes it as a "romantic suspense novel" that is "at least a borderline case" of science fiction.

The chapter entitled "The Utopia of Greed", depicting Dagny Taggart's experiences in Galt's Gulch, follows precisely the format of Utopian Literature, as ultimately derived from Sir Thomas More's 1516 book Utopia. As in other works falling within this genre, a visitor (in this case, Dagny) arrives at an Utopian Society and is shown around by denizens, who explain in detail how their social institutions work and what is the world view behind these institutions.

Reception

Sales

Atlas Shrugged debuted on The New York Times Bestseller List at No. 13 three days after its publication. It peaked at No. 3 on December 8, 1957, and was on the list for 22 consecutive weeks. By 1984, its sales had exceeded five million copies.

Sales of Atlas Shrugged increased following the 2007 financial crisis. The Economist reported that the 52-year-old novel ranked No. 33 among Amazon.com's top-selling books on January 13, 2009, and that its 30-day sales average showed the novel selling three times faster than during the same period of the previous year. With an attached sales chart, The Economist reported that sales "spikes" of the book seemed to coincide with the release of economic data. Subsequently, on April 2, 2009, Atlas Shrugged ranked No. 1 in the "Fiction and Literature" category at Amazon and No. 15 in overall sales. Total sales of the novel in 2009 exceeded 500,000 copies. The book sold 445,000 copies in 2011, the second-strongest sales year in the novel's history.

Contemporary reviews

Atlas Shrugged was generally disliked by critics. Rand scholar Mimi Reisel Gladstein later wrote that "reviewers seemed to vie with each other in a contest to devise the cleverest put-downs"; one called it "execrable claptrap", while another said it showed "remorseless hectoring and prolixity". In the Saturday Review, Helen Beal Woodward said that the novel was written with "dazzling virtuosity" but was "shot through with hatred". This was echoed by Granville Hicks in The New York Times Book Review, who said the book was "written out of hate". The reviewer for Time magazine asked: "Is it a novel? Is it a nightmare? Is it Superman – in the comic strip or the Nietzschean version?" In the National Review, Whittaker Chambers called Atlas Shrugged "sophomoric" and "remarkably silly", and said it "can be called a novel only by devaluing the term". Chambers argued against the novel's implicit endorsement of atheism and said the implicit message of the novel is akin to "Hitler's National Socialism and Stalin's brand of Communism": "To a gas chamber—go!"

The negative reviews produced responses from some of Rand's admirers. Alan Greenspan wrote a letter to The New York Times Book Review, in which he responded to Hicks' claim that "the book was written out of hate" by calling it "a celebration of life and happiness. Justice is unrelenting. Creative individuals and undeviating purpose and rationality achieve joy and fulfillment. Parasites who persistently avoid either purpose or reason perish as they should." In a letter to the National Review (which they did not publish), Leonard Peikoff wrote, "... Mr. Chambers is an ex-Communist. He has attacked Atlas Shrugged in the best tradition of the Communists—by lies, smears, and cowardly misrepresentations."

There were some positive reviews. Richard McLaughlin, reviewing the novel for The American Mercury, described it as a "long overdue" polemic against the welfare state with an "exciting, suspenseful plot", although unnecessarily long. He drew a comparison with the antislavery novel Uncle Tom's Cabin, saying that a "skillful polemicist" did not need a refined literary style to have a political impact. Journalist and book reviewer John Chamberlain, writing in the New York Herald Tribune, found Atlas Shrugged satisfying on many levels: as science fiction, as a "philosophical detective story", and as a "profound political parable". In a tribute written on the 20th anniversary of the novel's publication, John Hospers, a leading philosopher of aesthetics, praised it as "a supreme achievement, guaranteed of immortality".

Influence and legacy

Notable figures who have expressed admiration for Atlas Shrugged include (top to bottom) economist Ludwig von Mises, commentator Glenn Beck, politician Paul Ryan, and Justice Clarence Thomas.
 
Atlas Shrugged has attracted an energetic and committed fan base. Each year, the Ayn Rand Institute donates 400,000 copies of works by Rand, including Atlas Shrugged, to high school students. According to a 1991 survey done for the Library of Congress and the Book of the Month Club, Atlas Shrugged was mentioned among the books that made the most difference in the lives of 17 out of 5,000 Book-of-the-Month club members surveyed, which placed the novel between the Bible and M. Scott Peck's The Road Less Traveled. Modern Library's 1998 nonscientific online poll of the 100 best novels of the 20th century found Atlas rated No. 1, although it was not included on the list chosen by the Modern Library board of authors and scholars.

Rand's impact on contemporary libertarian thought has been considerable. The title of one libertarian magazine, Reason: Free Minds, Free Markets, is taken directly from John Galt, the hero of Atlas Shrugged, who argues that "a free mind and a free market are corollaries". In 1983, the Libertarian Futurist Society gave the novel one of its first "Hall of Fame" awards. In 1997, the libertarian Cato Institute held a joint conference with The Atlas Society, an Objectivist organization, to celebrate the 40th anniversary of the publication of Atlas Shrugged. At this event, Howard Dickman of Reader's Digest stated that the novel had "turned millions of readers on to the ideas of liberty" and said that the book had the important message of the readers' "profound right to be happy".

Former Rand business partner and lover Nathaniel Branden has expressed differing views of Atlas Shrugged. He was initially quite favorable to it, and even after he and Rand ended their relationship, he still referred to it in an interview as "the greatest novel that has ever been written", although he found "a few things one can quarrel with in the book". However, in 1984 he argued that Atlas Shrugged "encourages emotional repression and self-disowning" and that Rand's works contained contradictory messages. He criticized the potential psychological impact of the novel, stating that John Galt's recommendation to respond to wrongdoing with "contempt and moral condemnation" clashes with the view of psychologists who say this only causes the wrongdoing to repeat itself.

The Austrian School economist Ludwig von Mises admired the unapologetic elitism he saw in Rand's work. In a letter to Rand written a few months after the novel's publication, he said it offered "a cogent analysis of the evils that plague our society, a substantiated rejection of the ideology of our self-styled 'intellectuals' and a pitiless unmasking of the insincerity of the policies adopted by governments and political parties ... You have the courage to tell the masses what no politician told them: you are inferior and all the improvements in your conditions which you simply take for granted you owe to the efforts of men who are better than you."

In the years immediately following the novel's publication, many American conservatives, such as William F. Buckley, Jr., strongly disapproved of Rand and her Objectivist message. In addition to the strongly critical review by Whittaker Chambers, Buckley solicited a number of critical pieces: Russell Kirk called Objectivism an "inverted religion", Frank Meyer accused Rand of "calculated cruelties" and her message, an "arid subhuman image of man", and Garry Wills regarded Rand a "fanatic". In the late 2000s, however, conservative commentators suggested the book as a warning against a socialistic reaction to the finance crisis. Conservative commentators Neal Boortz, Glenn Beck, and Rush Limbaugh offered praise of the book on their respective radio and television programs. In 2006, Associate Justice of the Supreme Court of the United States Clarence Thomas cited Atlas Shrugged as among his favorite novels. Republican Congressman John Campbell said, for example, "People are starting to feel like we're living through the scenario that happened in [the novel] ... We're living in Atlas Shrugged", echoing Stephen Moore in an article published in The Wall Street Journal on January 9, 2009, titled "Atlas Shrugged From Fiction to Fact in 52 Years".

In 2005, Republican Congressman Paul Ryan said that Rand was "the reason I got into public service", and he later required his staff members to read Atlas Shrugged. In April 2012, he disavowed such beliefs however, calling them "an urban legend", and rejected Rand's philosophy. Ryan was subsequently mocked by Nobel Prize-winning economist and liberal commentator Paul Krugman for reportedly getting ideas about monetary policy from the novel. In another commentary, Krugman quoted a quip by writer John Rogers: "There are two novels that can change a bookish fourteen-year-old's life: The Lord of the Rings and Atlas Shrugged. One is a childish fantasy that often engenders a lifelong obsession with its unbelievable heroes, leading to an emotionally stunted, socially crippled adulthood, unable to deal with the real world. The other, of course, involves orcs."

References to Atlas Shrugged have appeared in a variety of other popular entertainments. In the first season of the drama series Mad Men, Bert Cooper urges Don Draper to read the book, and Don's sales pitch tactic to a client indicates he has been influenced by the strike plot: "If you don't appreciate my hard work, then I will take it away and we'll see how you do." Less positive mentions of the novel occur in the animated comedy Futurama, where it appears among the library of books flushed down to the sewers to be read only by grotesque mutants, and in South Park, where a newly literate character gives up on reading after experiencing Atlas Shrugged. BioShock, a critically acclaimed 2007 video game, is widely considered to be a response to Atlas Shrugged. The story depicts a collapsed Objectivist society, and significant characters in the game owe their naming to Rand's work, which game creator Ken Levine said he found "really fascinating".

In 2013, it was announced that Galt's Gulch, Chile, a settlement for libertarian devotees named for John Galt's safe haven, would be established near Santiago, Chile, but the project collapsed amid accusations of fraud and lawsuits filed by investors.

Film and television adaptations

A film adaptation of Atlas Shrugged was in "development hell" for nearly 40 years. In 1972, Albert S. Ruddy approached Rand to produce a cinematic adaptation. Rand insisted on having final script approval, which Ruddy refused to give her, thus preventing a deal. In 1978, Henry and Michael Jaffe negotiated a deal for an eight-hour Atlas Shrugged television miniseries on NBC. Michael Jaffe hired screenwriter Stirling Silliphant to adapt the novel and he obtained approval from Rand on the final script. However, when Fred Silverman became president of NBC in 1979, the project was scrapped.

Rand, a former Hollywood screenwriter herself, began writing her own screenplay, but died in 1982 with only one-third of it finished. She left her estate, including the film rights to Atlas, to her student Leonard Peikoff, who sold an option to Michael Jaffe and Ed Snider. Peikoff would not approve the script they wrote, and the deal fell through. In 1992, investor John Aglialoro bought an option to produce the film, paying Peikoff over $1 million for full creative control.

In 1999, under Aglialoro's sponsorship, Ruddy negotiated a deal with Turner Network Television (TNT) for a four-hour miniseries, but the project was killed after the AOL Time Warner merger. After the TNT deal fell through, Howard and Karen Baldwin obtained the rights while running Philip Anschutz's Crusader Entertainment. The Baldwins left Crusader and formed Baldwin Entertainment Group in 2004, taking the rights to Atlas Shrugged with them. Michael Burns of Lions Gate Entertainment approached the Baldwins to fund and distribute Atlas Shrugged. A draft screenplay was written by James V. Hart and rewritten by Randall Wallace, but was never produced.

Atlas Shrugged: Part I

In May 2010, Brian Patrick O'Toole and Aglialoro wrote a screenplay, intent on filming in June 2010. Stephen Polk was set to direct. However, Polk was fired and principal photography began on June 13, 2010, under the direction of Paul Johansson and produced by Harmon Kaslow and Aglialoro. This resulted in Aglialoro's retention of his rights to the property, which were set to expire on June 15, 2010. Filming was completed on July 20, 2010, and the movie was released on April 15, 2011. Dagny Taggart was played by Taylor Schilling and Hank Rearden by Grant Bowler.

The film was met with a generally negative reception from professional critics, getting an 11% (rotten) rating on movie review aggregator Rotten Tomatoes, and had less than $5 million in total box office receipts. The film earned an additional $5M in DVD and Blu-ray sales, for a total of about half of its $20M budget. The producer and screenwriter John Aglialoro blamed critics for the film's paltry box office take and said he might go on strike, but ultimately went on to make the next two installments.

Atlas Shrugged: Part II

On February 2, 2012, Kaslow and Aglialoro announced Atlas Shrugged: Part II was fully funded and that principal photography was tentatively scheduled to commence in early April 2012. The film was released on October 12, 2012, without a special screening for critics. It suffered one of the worst openings ever among films in wide release: it was 98th worst according to Box Office Mojo. Final box office take was $3.3 million, well under that of Part I despite the doubling of the budget to $20 million according to The Daily Caller. Those figures should be treated as tentative as the Internet Movie Database estimates Part 1 budget at $20 million and the Part II budget at $10 million, while Box Office Mojo says Part 1 cost $20 million and Part 2 data are "NA". Critics gave the film a 5% rating on Rotten Tomatoes based on 21 reviews.

Dagny Taggart was played by Samantha Mathis, Henry Rearden by Jason Beghe, and John Galt by D. B. Sweeney.

Atlas Shrugged: Part III: Who Is John Galt?

The third part in the series, Atlas Shrugged Part III: Who Is John Galt?, was released on September 12, 2014. The movie opened on 242 screens and grossed $461,197 its opening weekend. It was panned by critics, holding a 0% at Rotten Tomatoes, based on ten reviews.

Dagny Taggart was played by Laura Regan, Henry Rearden by Rob Morrow, John Galt by Kristoffer Polaha, and Francisco d'Anconia by Joaquim de Almeida.

Objectivism (Ayn Rand -- updated)

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Objectivism is a philosophical system developed by Russian-American writer Ayn Rand. Rand first expressed Objectivism in her fiction, most notably The Fountainhead (1943) and Atlas Shrugged (1957), and later in non-fiction essays and books. Leonard Peikoff, a professional philosopher and Rand's designated intellectual heir, later gave it a more formal structure. Rand described Objectivism as "the concept of man as a heroic being, with his own happiness as the moral purpose of his life, with productive achievement as his noblest activity, and reason as his only absolute". Peikoff characterizes Objectivism as a "closed system" that is not subject to change.
 
Objectivism's central tenets are that reality exists independently of consciousness, that human beings have direct contact with reality through sense perception (see Direct and indirect realism), that one can attain objective knowledge from perception through the process of concept formation and inductive logic, that the proper moral purpose of one's life is the pursuit of one's own happiness (see Rational egoism), that the only social system consistent with this morality is one that displays full respect for individual rights embodied in laissez-faire capitalism, and that the role of art in human life is to transform humans' metaphysical ideas by selective reproduction of reality into a physical form—a work of art—that one can comprehend and to which one can respond emotionally.

Academic philosophers have mostly ignored or rejected Rand's philosophy. Nonetheless, Objectivism has been a significant influence among right-libertarians and American conservatives. The Objectivist movement, which Rand founded, attempts to spread her ideas to the public and in academic settings.

Philosophy

Rand originally expressed her philosophical ideas in her novels, most notably, The Fountainhead and Atlas Shrugged. She further elaborated on them in her periodicals The Objectivist Newsletter, The Objectivist, and The Ayn Rand Letter, and in non-fiction books such as Introduction to Objectivist Epistemology and The Virtue of Selfishness.

The name "Objectivism" derives from the idea that human knowledge and values are objective: they exist and are determined by the nature of reality, to be discovered by one's mind, and are not created by the thoughts one has. Rand stated that she chose the name because her preferred term for a philosophy based on the primacy of existence—"existentialism"—had already been taken.

Rand characterized Objectivism as "a philosophy for living on earth", grounded in reality, and aimed at defining human nature and the nature of the world in which we live.
My philosophy, in essence, is the concept of man as a heroic being, with his own happiness as the moral purpose of his life, with productive achievement as his noblest activity, and reason as his only absolute.
— Ayn Rand, Atlas Shrugged

Metaphysics: objective reality

Rand's philosophy begins with three axioms: existence, consciousness, and identity. Rand defined an axiom as "a statement that identifies the base of knowledge and of any further statement pertaining to that knowledge, a statement necessarily contained in all others whether any particular speaker chooses to identify it or not. An axiom is a proposition that defeats its opponents by the fact that they have to accept it and use it in the process of any attempt to deny it." As Objectivist philosopher Leonard Peikoff argued, Rand's argument for axioms "is not a proof that the axioms of existence, consciousness, and identity are true. It is proof that they are axioms, that they are at the base of knowledge and thus inescapable."

Rand held that existence is the perceptually self-evident fact at the base of all other knowledge, i.e., that "existence exists." She further held that to be is to be something, that "existence is identity." That is, to be is to be "an entity of a specific nature made of specific attributes." That which has no nature or attributes does not and cannot exist. The axiom of existence is grasped in differentiating something from nothing, while the law of identity is grasped in differentiating one thing from another, i.e., one's first awareness of the law of non-contradiction, another crucial base for the rest of knowledge. As Rand wrote, "A leaf ... cannot be all red and green at the same time, it cannot freeze and burn at the same time... A is A." Objectivism rejects belief in anything alleged to transcend existence.

Rand argued that consciousness is "the faculty of perceiving that which exists." As she put it, "to be conscious is to be conscious of something", that is consciousness itself cannot be distinguished or grasped except in relation to an independent reality. "It cannot be aware only of itself—there is no 'itself' until it is aware of something." Thus, Objectivism holds that the mind does not create reality, but rather, it is a means of discovering reality. Expressed differently, existence has "primacy" over consciousness, which must conform to it. Any other approach Rand termed "the primacy of consciousness", including any variant of metaphysical subjectivism or theism.

Objectivist philosophy derives its explanations of action and causation from the axiom of identity, calling causation "the law of identity applied to action." According to Rand, it is entities that act, and every action is the action of an entity. The way entities act is caused by the specific nature (or "identity") of those entities; if they were different they would act differently. As with the other axioms, an implicit understanding of causation is derived from one's primary observations of causal connections among entities even before it is verbally identified, and serves as the basis of further knowledge.

Epistemology: reason

According to Rand, attaining knowledge beyond what is given in perception requires both volition (or the exercise of free will) and adherence to a specific method of validation through observation, concept-formation, and the application of inductive and deductive reasoning. For example, a belief in dragons, however sincere, does not mean reality contains any dragons. A process of proof identifying the basis in reality of a claimed item of knowledge is necessary to establish its truth.

Objectivist epistemology begins with the principle that "consciousness is identification". This is understood to be a direct consequence of the metaphysical principle that "existence is identity." Rand defined "reason" as "the faculty that identifies and integrates the material provided by man's senses." Rand wrote, "The fundamental concept of method, the one on which all the others depend, is logic. The distinguishing characteristic of logic (the art of non-contradictory identification) indicates the nature of the actions (actions of consciousness required to achieve a correct identification) and their goal (knowledge)—while omitting the length, complexity or specific steps of the process of logical inference, as well as the nature of the particular cognitive problem involved in any given instance of using logic."

According to Rand, consciousness possesses a specific and finite identity, just like everything else that exists; therefore, it must operate by a specific method of validation. An item of knowledge cannot be "disqualified" by being arrived at by a specific process in a particular form. Thus, for Rand, the fact that consciousness must itself possess identity implies the rejection of both universal skepticism based on the "limits" of consciousness, as well as any claim to revelation, emotion or faith based belief. 

Objectivist epistemology maintains that all knowledge is ultimately based on perception. "Percepts, not sensations, are the given, the self-evident." Rand considered the validity of the senses to be axiomatic, and claimed that purported arguments to the contrary all commit the fallacy of the "stolen concept" by presupposing the validity of concepts that, in turn, presuppose the validity of the senses. She held that perception, being physiologically determined, is incapable of error. For example, optical illusions are errors in the conceptual identification of what is seen, not errors in sight itself. The validity of sense perception, therefore, is not susceptible to proof (because it is presupposed by all proof as proof is only a matter of adducing sensory evidence) nor should its validity be denied (since the conceptual tools one would have to use to do this are derived from sensory data). Perceptual error, therefore, is not possible. Rand consequently rejected epistemological skepticism, as she holds that the skeptics' claim to knowledge "distorted" by the form or the means of perception is impossible.

The Objectivist theory of perception distinguishes between the form and object. The form in which an organism perceives is determined by the physiology of its sensory systems. Whatever form the organism perceives it in, what it perceives—the object of perception—is reality. Rand consequently rejected the Kantian dichotomy between "things as we perceive them" and "things as they are in themselves." Rand wrote, "The attack on man's consciousness and particularly on his conceptual faculty has rested on the unchallenged premise that any knowledge acquired by a process of consciousness is necessarily subjective and cannot correspond to the facts of reality, since it is "processed knowledge...[but] all knowledge is processed knowledge—whether on the sensory, perceptual or conceptual level. An "unprocessed" knowledge would be a knowledge acquired without means of cognition."

The aspect of epistemology given the most elaboration by Rand is the theory of concept-formation, which she presented in Introduction to Objectivist Epistemology. She argued that concepts are formed by a process of measurement omission. Peikoff described her view as follows:
To form a concept, one mentally isolates a group of concretes (of distinct perceptual units), on the basis of observed similarities which distinguish them from all other known concretes (similarity is 'the relationship between two or more existents which possess the same characteristic(s), but in different measure or degree'); then, by a process of omitting the particular measurements of these concretes, one integrates them into a single new mental unit: the concept, which subsumes all concretes of this kind (a potentially unlimited number). The integration is completed and retained by the selection of a perceptual symbol (a word) to designate it. "A concept is a mental integration of two or more units possessing the same distinguishing characteristic(s), with their particular measurements omitted."
According to Rand, "[T]he term 'measurements omitted' does not mean, in this context, that measurements are regarded as non-existent; it means that measurements exist, but are not specified. That measurements must exist is an essential part of the process. The principle is: the relevant measurements must exist in some quantity, but may exist in any quantity."

Rand argued that concepts are hierarchically organized. Concepts such as 'dog,' which bring together "concretes" available in perception, can be differentiated (into the concepts of 'dachshund,' 'poodle,' etc.) or integrated (along with 'cat,' etc., into the concept of 'animal'). Abstract concepts such as 'animal' can be further integrated, via "abstraction from abstractions", into such concepts as 'living thing.' Concepts are formed in the context of knowledge available. A young child differentiates dogs from cats and chickens, but need not explicitly differentiate them from deep-sea tube worms, or from other types of animals not yet known to him, to form a concept 'dog.'

Because of its view of concepts as "open-ended" classifications that go well beyond the characteristics included in their past or current definitions, Objectivist epistemology rejects the analytic-synthetic distinction as a false dichotomy and denies the possibility of a priori knowledge.

Rand rejected "feeling" as sources of knowledge. Rand acknowledged the importance of emotion for human beings, but she maintained that emotions are a consequence of the conscious or subconscious ideas that a person already accepts, not a means of achieving awareness of reality. "Emotions are not tools of cognition." Rand also rejected all forms of faith or mysticism, terms that she used synonymously. She defined faith as "the acceptance of allegations without evidence or proof, either apart from or against the evidence of one's senses and reason... Mysticism is the claim to some non-sensory, non-rational, non-definable, non-identifiable means of knowledge, such as 'instinct,' 'intuition,' 'revelation,' or any form of 'just knowing.'" Reliance on revelation is like reliance on a Ouija board; it bypasses the need to show how it connects its results to reality. Faith, for Rand, is not a "short-cut" to knowledge, but a "short-circuit" destroying it.

Objectivism acknowledges the facts that human beings have limited knowledge, are vulnerable to error, and do not instantly understand all of the implications of their knowledge. According to Peikoff, one can be certain of a proposition if all of the available evidence supports it, i.e., it can be logically integrated with the rest of one's knowledge; one is then certain within the context of the evidence.

Rand rejected the traditional rationalist/empiricist dichotomy, arguing that it embodies a false alternative: conceptually-based knowledge independent of perception (rationalism) versus perceptually-based knowledge independent of concepts (empiricism). Rand argued that neither is possible because the senses provide the material of knowledge while conceptual processing is also needed to establish knowable propositions.

Criticisms on epistemology

The philosopher John Hospers, who was influenced by Rand and shared her moral and political views, disagreed with her over issues of epistemology. Some philosophers, such as Tibor Machan, have argued that the Objectivist epistemology is incomplete.

Psychology professor Robert L. Campbell writes that the relationship between Objectivist epistemology and cognitive science remains unclear because Rand made claims about human cognition and its development which belong to psychology, yet Rand also argued that philosophy is logically prior to psychology and in no way dependent on it.

The philosophers Randall Dipert and Roderick Long have argued that Objectivist epistemology conflates the perceptual process by which judgments are formed with the way in which they are to be justified, thereby leaving it unclear how sensory data can validate propositionally structured judgments.

Ethics: self-interest

Objectivism includes an extensive treatment of ethical concerns. Rand wrote on morality in her works The Virtue of Selfishness, We the Living, and Atlas Shrugged. Rand defines morality as "a code of values to guide man's choices and actions—the choices and actions that determine the purpose and the course of his life." Rand maintained that the first question is not what should the code of values be, the first question is "Does man need values at all—and why?" According to Rand, "it is only the concept of 'Life' that makes the concept of 'Value' possible," and, "the fact that a living entity is, determines what it ought to do." Rand writes: "there is only one fundamental alternative in the universe: existence or non-existence—and it pertains to a single class of entities: to living organisms. The existence of inanimate matter is unconditional, the existence of life is not: it depends on a specific course of action... It is only a living organism that faces a constant alternative: the issue of life or death..." 

Rand argued that the primary focus of man's free will is in the choice: 'to think or not to think'. "Thinking is not an automatic function. In any hour and issue of his life, man is free to think or to evade that effort. Thinking requires a state of full, focused awareness. The act of focusing one's consciousness is volitional. Man can focus his mind to a full, active, purposefully directed awareness of reality—or he can unfocus it and let himself drift in a semiconscious daze, merely reacting to any chance stimulus of the immediate moment, at the mercy of his undirected sensory-perceptual mechanism and of any random, associational connections it might happen to make." According to Rand, therefore, possessing free will, human beings must choose their values: one does not automatically hold one's own life as his ultimate value. Whether in fact a person's actions promote and fulfill his own life or not is a question of fact, as it is with all other organisms, but whether a person will act to promote his well-being is up to him, not hard-wired into his physiology. "Man has the power to act as his own destroyer—and that is the way he has acted through most of his history."

Rand wrote, "Man's mind is his basic tool of survival. Life is given to him, survival is not. His body is given to him, its sustenance is not. His mind is given to him, its content is not. To remain alive he must act and before he can act he must know the nature and purpose of his action. He cannot obtain his food without knowledge of food and of the way to obtain it. He cannot dig a ditch—or build a cyclotron—without a knowledge of his aim and the means to achieve it. To remain alive, he must think." In her novels, The Fountainhead and Atlas Shrugged, she also emphasizes the central importance of productive work, romantic love and art to human happiness, and dramatizes the ethical character of their pursuit. The primary virtue in Objectivist ethics is rationality, as Rand meant it "the recognition and acceptance of reason as one's only source of knowledge, one's only judge of values and one's only guide to action."

The purpose of a moral code, Rand held, is to provide the principles by reference to which man can achieve the values his survival requires. Rand summarizes:
If [man] chooses to live, a rational ethics will tell him what principles of action are required to implement his choice. If he does not choose to live, nature will take its course. Reality confronts a man with a great many "must's", but all of them are conditional: the formula of realistic necessity is: "you must, if –" and the if stands for man's choice: "if you want to achieve a certain goal".
Rand's explanation of values presents the view that an individual's primary moral obligation is to achieve his own well-being—it is for his life and his self-interest that an individual ought to adhere to a moral code. Ethical egoism is a corollary of setting man's life as the moral standard. Rand believed that rational egoism is the logical consequence of humans following evidence wherever it leads them. The only alternative would be that they live without orientation to reality.

A corollary to Rand's endorsement of self-interest is her rejection of the ethical doctrine of altruism—which she defined in the sense of Auguste Comte's altruism (he coined the term), as a moral obligation to live for the sake of others. Rand also rejected subjectivism. A "whim-worshiper" or "hedonist," according to Rand, is not motivated by a desire to live his own human life, but by a wish to live on a sub-human level. Instead of using "that which promotes my (human) life" as his standard of value, he mistakes "that which I (mindlessly happen to) value" for a standard of value, in contradiction of the fact that, existentially, he is a human and therefore rational organism. The "I value" in whim-worship or hedonism can be replaced with "we value," "he values," "they value," or "God values," and still it would remain dissociated from reality. Rand repudiated the equation of rational selfishness with hedonistic or whim-worshiping "selfishness-without-a-self." She held that the former is good, and the latter evil, and that there is a fundamental difference between them.

For Rand, all of the principal virtues are applications of the role of reason as man's basic tool of survival: rationality, honesty, justice, independence, integrity, productiveness, and pride—each of which she explains in some detail in "The Objectivist Ethics." The essence of Objectivist ethics is summarized by the oath her Atlas Shrugged character John Galt adhered to: "I swear—by my life and my love of it—that I will never live for the sake of another man, nor ask another man to live for mine."

Criticisms on ethics

Many philosophers have criticized Objectivist ethics. The philosopher Robert Nozick argues that Rand's foundational argument in ethics is unsound because it does not explain why someone could not rationally prefer dying and having no values. He argues that her attempt to defend the morality of selfishness is, therefore, an instance of begging the question. Nozick also argues that Rand's solution to David Hume's famous is-ought problem is unsatisfactory. In response, the philosophers Douglas B. Rasmussen and Douglas Den Uyl have argued that Nozick misstated Rand's case.

Charles King criticized Rand's example of an indestructible robot to demonstrate the value of life as incorrect and confusing. In response, Paul St. F. Blair defended Rand's ethical conclusions, while maintaining that his arguments might not have been approved by Rand.

Politics: individual rights and capitalism

Rand's defense of individual liberty integrates elements from her entire philosophy. Since reason is the means of human knowledge, it is therefore each person's most fundamental means of survival and is necessary to the achievement of values. The use or threat of force neutralizes the practical effect of an individual's reason, whether the force originates from the state or from a criminal. According to Rand, "man's mind will not function at the point of a gun." Therefore, the only type of organized human behavior consistent with the operation of reason is that of voluntary cooperation. Persuasion is the method of reason. By its nature, the overtly irrational cannot rely on the use of persuasion and must ultimately resort to force to prevail. Thus, Rand saw reason and freedom as correlates, just as she saw mysticism and force as corollaries. Based on this understanding of the role of reason, Objectivists hold that the initiation of physical force against the will of another is immoral, as are indirect initiations of force through threats, fraud, or breach of contract. The use of defensive or retaliatory force, on the other hand, is appropriate.

Objectivism holds that because the opportunity to use reason without the initiation of force is necessary to achieve moral values, each individual has an inalienable moral right to act as his own judgment directs and to keep the product of his effort. Peikoff, explaining the basis of rights, stated, "In content, as the founding fathers recognized, there is one fundamental right, which has several major derivatives. The fundamental right is the right to life. Its major derivatives are the right to liberty, property, and the pursuit of happiness." "A 'right' is a moral principle defining and sanctioning a man's freedom of action in a social context." These rights are specifically understood to be rights to action, not to specific results or objects, and the obligations created by rights are negative in nature: each individual must refrain from violating the rights of others. Objectivists reject alternative notions of rights, such as positive rights, collective rights, or animal rights. Objectivism holds that the only social system which fully recognizes individual rights is capitalism, specifically what Rand described as "full, pure, uncontrolled, unregulated laissez-faire capitalism." Objectivism regards capitalism as the social system which is most beneficial to the poor, but does not consider this its primary justification. Rather, it is the only moral social system. Objectivism maintains that only societies seeking to establish freedom (or free nations) have a right to self-determination.

Objectivism views government as "the means of placing the retaliatory use of physical force under objective control—i.e., under objectively defined laws;" thus, government is both legitimate and critically important in order to protect individual rights. Rand opposed anarchism because she saw putting police and courts on the market as an inherent miscarriage of justice. Objectivism holds that the proper functions of a government are "the police, to protect men from criminals—the armed services, to protect men from foreign invaders—the law courts, to settle disputes among men according to objectively defined laws," the executive, and legislatures. Furthermore, in protecting individual rights, the government is acting as an agent of its citizens and "has no rights except the rights delegated to it by the citizens" and it must act in an impartial manner according to specific, objectively defined laws. Prominent Objectivists Peikoff and Yaron Brook have since expressed support for other government functions.

Rand argued that limited intellectual property monopolies being granted to certain inventors and artists on a first-to-file basis are moral because she viewed all property as fundamentally intellectual. Furthermore, the value of a commercial product comes in part from the necessary work of its inventors. However, Rand viewed limits on patents and copyrights as important and held that if they were granted in perpetuity, it would necessarily lead to de facto collectivism. 

Rand opposed racism and any legal application of racism. She considered affirmative action to be an example of legal racism. Rand advocated the right to legal abortion. Rand believed capital punishment is morally justified as retribution against a murderer, but dangerous due to the risk of mistakenly executing innocent people and opening the door to state murder. She therefore said she opposed capital punishment "on epistemological, not moral, grounds." She opposed involuntary military conscription. She opposed any form of censorship, including legal restrictions on pornography, opinion or worship, famously quipping; "In the transition to statism, every infringement of human rights has begun with a given right's least attractive practitioners".

Objectivists have also opposed a number of government activities commonly supported by both liberals and conservatives, including antitrust laws, the minimum wage, public education, and existing child labor laws. Objectivists have argued against faith-based initiatives, displaying religious symbols in government facilities, and the teaching of "intelligent design" in public schools. Rand opposed involuntary taxation and believed government could be financed voluntarily, although she thought this could only happen after other reforms of government were implemented.

Criticisms on politics

Some critics, including economists and political philosophers such as, Murray Rothbard, David D. Friedman, Roy Childs, Norman P. Barry, and Chandran Kukathas, have argued that Objectivist ethics are consistent with anarcho-capitalism instead of minarchism.

Aesthetics: metaphysical value-judgments

The Objectivist theory of art flows from its epistemology, by way of "psycho-epistemology" (Rand's term for an individual's characteristic mode of functioning in acquiring knowledge). Art, according to Objectivism, serves a human cognitive need: it allows human beings to grasp concepts as though they were percepts. Objectivism defines "art" as a "selective re-creation of reality according to an artist's metaphysical value-judgments"—that is, according to what the artist believes to be ultimately true and important about the nature of reality and humanity. In this respect Objectivism regards art as a way of presenting abstractions concretely, in perceptual form.

The human need for art, on this view, stems from the need for cognitive economy. A concept is already a sort of mental shorthand standing for a large number of concretes, allowing a human being to think indirectly or implicitly of many more such concretes than can be held explicitly in mind. But a human being cannot hold indefinitely many concepts explicitly in mind either—and yet, on the Objectivist view, needs a comprehensive conceptual framework to provide guidance in life. Art offers a way out of this dilemma by providing a perceptual, easily grasped means of communicating and thinking about a wide range of abstractions, including one's metaphysical value-judgments. Objectivism regards art as an effective way to communicate a moral or ethical ideal. Objectivism does not, however, regard art as propagandistic: even though art involves moral values and ideals, its purpose is not to educate, only to show or project. Moreover, art need not be, and usually is not, the outcome of a full-blown, explicit philosophy. Usually it stems from an artist's sense of life (which is preconceptual and largely emotional).

The end goal of Rand's own artistic endeavors was to portray the ideal man. The Fountainhead is the best example of this effort. Rand uses the character of Roark to embody the concept of the higher man which she believes is what great art should do - embody the characteristics of the best of humanity. This higher symbolism should be represented in all art; artistic expression should be an extension of the greatness in humanity. 

Rand held that Romanticism was the highest school of literary art, noting that Romanticism was "based on the recognition of the principle that man possesses the faculty of volition," absent which, Rand believed, literature is robbed of dramatic power, adding:
What the Romanticists brought to art was the primacy of values... Values are the source of emotions: a great deal of emotional intensity was projected in the work of the Romanticists and in the reactions of their audiences, as well as a great deal of color, imagination, originality, excitement, and all the other consequences of a value-oriented view of life.
The term "romanticism," however, is often affiliated with emotionalism, to which Objectivism is completely opposed. Historically, many romantic artists were philosophically subjectivist. Most Objectivists who are also artists subscribe to what they call romantic realism, which is how Rand labeled her own work.

Development by other authors

Philosophers such as (top to bottom) Leonard Peikoff, Tibor Machan, Harry Binswanger, and Tara Smith have worked on Objectivism since Rand's death.
 
Several authors have developed and applied Rand's ideas in their own work. Rand described Peikoff's The Ominous Parallels (1982), as "the first book by an Objectivist philosopher other than myself". In 1991, Peikoff published Objectivism: The Philosophy of Ayn Rand, a comprehensive exposition of Rand's philosophy. Chris Matthew Sciabarra discusses Rand's ideas and theorizes about their intellectual origins in Ayn Rand: The Russian Radical (1995). Surveys such as On Ayn Rand by Allan Gotthelf (1999), Ayn Rand by Tibor R. Machan (2000), and Objectivism in One Lesson by Andrew Bernstein (2009) provide briefer introductions to Rand's ideas.

Some scholars have focused on applying Objectivism in more specific areas. Machan has developed Rand's contextual conception of human knowledge (while also drawing on the insights of J. L. Austin and Gilbert Harman) in works such as Objectivity (2004), and David Kelley has explicated Rand's epistemological ideas in works such as The Evidence of the Senses (1986) and A Theory of Abstraction (2001). In the field of ethics, Kelley has argued in works such as Unrugged Individualism (1996) and The Contested Legacy of Ayn Rand (2000) that Objectivists should pay more attention to the virtue of benevolence and place less emphasis on issues of moral sanction. Kelley's views have been controversial, and critics Peikoff and Peter Schwartz have argued that he contradicts important principles of Objectivism. Kelley has used the term "Open Objectivism" for a version of Objectivism that involves "a commitment to reasoned, non-dogmatic discussion and debate," "the recognition that Objectivism is open to expansion, refinement, and revision," and "a policy of benevolence toward others, including fellow-travelers and critics." Arguing against Kelley, Peikoff characterized Objectivism as a "closed system" that is not subject to change.

An author who focuses on Rand's ethics, Tara Smith, stays closer to Rand's original ideas in such works as Moral Rights and Political Freedom (1995), Viable Values (2000), and Ayn Rand's Normative Ethics (2006). In collaboration with Peikoff, David Harriman has developed a theory of scientific induction based upon Rand's theory of concepts in The Logical Leap: Induction in Physics (2010).

The political aspects of Rand's philosophy are discussed by Bernstein in The Capitalist Manifesto (2005). In Capitalism: A Treatise on Economics (1996), George Reisman attempts to integrate Objectivist methodology and insights with both Classical and Austrian economics. In psychology, Professor Edwin A. Locke and Ellen Kenner have explored Rand's ideas in The Selfish Path to Romance: How to Love with Passion & Reason. Other writers have explored the application of Objectivism to fields ranging from art, as in What Art Is by Louis Torres and Michelle Marder Kamhi (2000), to teleology, as in The Biological Basis of Teleological Concepts by Harry Binswanger (1990).

Intellectual impact

Quote from Ayn Rand at The American Adventure, in Walt Disney World's Epcot.
 
According to one Rand biographer, most people first read Rand's works in their "formative years." Rand's former protégé Nathaniel Branden referred to Rand's "especially powerful appeal to the young," while Onkar Ghate of the Ayn Rand Institute said Rand "appeals to the idealism of youth." This appeal has alarmed a number of critics of the philosophy. Many of these young people later abandon their positive view of Rand and are often said to have "outgrown" her ideas. Supporters of Rand's work recognize the phenomenon, but attribute it to the loss of youthful idealism and inability to resist social pressures for intellectual conformity. In contrast, historian Jennifer Burns, writing in Goddess of the Market (2009), writes some critics "dismiss Rand as a shallow thinker appealing only to adolescents," although she thinks the critics "miss her significance" as a "gateway drug" to right-wing politics.

Academic philosophers have generally dismissed Objectivism since Rand first presented it. Objectivism has been called "fiercely anti-academic" because of Rand's criticism of contemporary intellectuals. David Sidorsky, a professor of moral and political philosophy at Columbia University, writes Rand's work is "outside the mainstream" and is more of an ideological movement than a well-grounded philosophy. British philosopher Ted Honderich notes that he deliberately excluded an article on Rand from The Oxford Companion to Philosophy (Rand is, however, mentioned in the article on popular philosophy by Anthony Quinton). Rand is the subject of entries in the Stanford Encyclopedia of Philosophy, The Dictionary of Modern American Philosophers, the Internet Encyclopedia of Philosophy, The Routledge Dictionary of Twentieth-Century Political Thinkers, and The Penguin Dictionary of Philosophy. Chandran Kukathas writes in an entry about Rand in the Routledge Encyclopedia of Philosophy, "The influence of Rand's ideas was strongest among college students in the USA but attracted little attention from academic philosophers." Kukathas also writes her defenses of capitalism and selfishness "kept her out of the intellectual mainstream".

In recent decades Rand's works are more likely to be encountered in the classroom. The Ayn Rand Society, dedicated to fostering the scholarly study of Objectivism, is affiliated with the American Philosophical Association's Eastern Division. Aristotle scholar and Objectivist Allan Gotthelf, late chairman of the Society, and his colleagues argued for more academic study of Objectivism, viewing the philosophy as a unique and intellectually interesting defense of classical liberalism that is worth debating. In 1999, a refereed Journal of Ayn Rand Studies began. Programs and fellowships for the study of Objectivism have been supported at the University of Pittsburgh, University of Texas at Austin and University of North Carolina at Chapel Hill.

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