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  1. 8 points
    Dante

    Humor and Laughing at Oneself

    So I just finished "Humor in The Fountainhead," from Essays on Ayn Rand's The Fountainhead, and its caused me to think some more about humor, a subject I hadn't given too much serious thought to. My purpose here is just to share some thoughts and hopefully hear others' thoughts on the subject. In the essay, Rand is quoted as making the following two statements: Upon first reading these, I found myself disagreeing strongly with both of them. My opinion is and has been that the ability to laugh at oneself demonstrates health and good-naturedness. In thinking about it, and reading through the essay and a few more of Rand's statements on humor, I find that these views are actually very easily reconcilable with my own. Consider this statement by Rand: In the essay, Robert Mayhew distinguishes between benevolent and malicious humor. Benevolent humor is basically humor aimed at objects which deserve scorn and ridicule, while malicious humor is aimed at objects which deserve respect and reverence. Thus, benevolent humor belittles the metaphysical importance of bad things, while malevolent humor belittles the importance of good things. Now, humor which is aimed at one's own achievements, or more generally one's own positive values, is obviously malicious humor. Laughing at oneself in the sense of laughing at these things is indeed bad. However, in thinking about it, that is not at all what I picture when I think of 'the ability to laugh at oneself.' Consider someone who slips and falls, or misspeaks in some absurd way, or makes an obvious error in a presentation. In all of these situations, I am inclined to think of the person who can 'laugh it off' as good-natured. I would contrast this with the image of the person who, when something like this happens, blusters and attempts to 'save face.' Obviously, this second person is primarily concerned with others' impressions of him rather than the actual error or accident. Such second-handedness is clearly not an appropriate attitude. But what is the first individual doing? First of all, he is acknowledging the reality of the accident or mistake. Furthermore, he is (in Rand's characterization) belittling its importance by laughing at it. Self-deprecating humor, in this case, is not aimed at ones values, but rather at one's mistakes. This form of humor is indicative of genuine self-esteem; the person in question is acknowledging the reality of his own thoughts and actions (an essential first step for genuine self-esteem) and is able to casually dismiss errors with a laugh. There is no attempt to pretend for the sake of others' opinions that the error was not made; rather, it is acknowledged and then moved on from. In my experience, the majority of instances of self-deprecating humor fall into this latter category of laughing off a mistake. Thus, while it is true that actually cutting oneself down with humor also undoubtedly occurs, the everyday understanding of 'laughing at oneself,' (at least what I think is the prevalent understanding of it) is a healthy practice, one which should be celebrated.
  2. 8 points
    Dante

    Accepted determinism

    We certainly are governed strictly by the laws of cause and effect, and there are no loopholes in causality. However, accepting this view does not immediately lead to the acceptance of determinism, as is often supposed. The non sequitur is often accepted because many people have an incorrect conception of causality. For many people, determinism is part of the definition of causality; this viewpoint might be termed 'billiard-ball' causality, where all instances of causality are assumed to be instances of objects interacting deterministically like billiard balls. However, Objectivism supports a more general conceptualization of causality, which does not smuggle in determinism. Causality, properly conceptualized, is simply the statement that, "A thing acts in accordance with its nature." This formulation leaves open the question of whether or not that nature is deterministic or (as in the case of human consciousness) some ability of self-determination is part of that nature. Now, I would not dispute the fact that the particles which make up the human brain and form the physical basis for human consciousness act deterministically, but it does not follow from this that the system as a whole acts that way (see fallacy of composition). In fact, to claim that determinism is true is to engage in a contradiction. The existence of knowledge itself presupposes that volition exists; knowledge depends on our ability to volitionally weigh evidence and separate truth from falsehoods. To claim something as true which undercuts the basis for truth is clearly contradictory. For some further threads on determinism, see 1 2 3 4. The rest of your point, however, is well taken (replacing 'acting deterministically' with 'acting causally'). If we pretend that our free will can do more than it actually can, then we will be helpless to face many personal issues. Our minds have a certain, definite nature, and our will is limited in scope. We need to understand this nature and these limits in order to act effectively (this is just another example of "Nature, to be commanded, must be obeyed"). The example of kicking an addiction is a good one, where understanding how the human mind works will contribute greatly to one's success. Psychological issues in general depend on a good understanding of the nature of human consciousness. This thread on procrastination and how to beat it using an understanding of human consciousness also comes to mind.
  3. 6 points
    Dante

    Heroic teacher?!

    I find it very unlikely that she simply didn't value or like her life that much, and thought this would be a good opportunity to just throw it away for little or no reason. I find it much more likely that she took her responsibility (her chosen responsibility) as a guardian of these kids very seriously, and was willing to pay the ultimate price to preserve the integrity of that responsibility. I think, particularly if you have kids whose safety you entrust to others every single day, that calling her a hero isn't a misuse of the term at all.
  4. 6 points
    Nicky

    Peikoff on date rape

    Jesus Christ, stop already. Peikoff's comment was a throwaway line on the nature of consent, not the morality of sex. At worst, he's wrong about the Kobe Bryant case. Stop acting like you guys never said anything based on insufficient information. He did not say it's moral to have sex with a woman even if "the parts don't fit", he didn't even say it's moral to have sex with her if she's doesn't like it. He didn't say it was OK to choke her even though she's not into that, he didn't say it was OK to twist her arm behind her back to cause pain, but making sure you leave no physical mark, he didn't say it's OK to anally rape a man. And yet, all those lovely images somehow made it into people's arguments on how he is wrong. I guess what he actually said isn't all that egregious. Why else would you feel the need to spice it up like that? I do not wish to continue this post. I want to stop. Hope that's clear, I want this to be the end of my post. I don't want to write this next part. I don't wanna. No. (this last No. should be read in a forceful tone, please) Anyways: sometimes it does, sometimes it doesn't. Obviously. If there is no fraud or force involved (which, incidentally, Peikoff made sure to specify), then that person is free to leave at any time. Their declarations really don't mean as much as their actions. The owner of this site has no reason to feel bad about me continuing this post despite my declaration that I don't want to. The declaration was pretty meaningless. They often are. Rape means having sex with a woman against her will, not without her explicit consent. In Peikoff's example (though I have no idea if also in the actual case he cited, because, like I said, I don't keep up with celebrity news), the woman is clearly there by choice, and free to leave at any time. Unless next you guys are planning to also add kidnapping to the list of stuff Peikoff never said but somehow found their way into this thread anyway. The book he wrote suggests he doesn't. You're gonna go with the pointless speculation off of the throwaway line in a podcast though, huh?
  5. 5 points
    dream_weaver

    Ayn Rand- Absolutes

    One can appreciate Stanford Encyclopedia of Philosophy's opening paragraph on Postmodernism: That postmodernism is indefinable is a truism. However, it can be described as a set of critical, strategic and rhetorical practices employing concepts such as difference, repetition, the trace, the simulacrum, and hyperreality to destabilize other concepts such as presence, identity, historical progress, epistemic certainty, and the univocity of meaning. While apparently indefinable, it is not indescribable. For those having no truck with the reaffirmation through denial, a friend of Miss Rand once said: that today's attitude, paraphrasing the Bible, is; "Forgive me, Father, for I know not what I'm doing - and please don't tell me." The law of causality guaranties the outcome of the rebellion against identity. In the meantime, postmodernism just provides another way to separate those who know A is A, from some others that wish it were not so.
  6. 5 points
    I used to feel this way a lot (still do, sometimes, but not nearly as much). It's a generalization that you're drawing from the only data you have around--the way you feel about your own activities. You're waiting for the activities to give you a feeling of purpose or satisfaction, and when they don't, you conclude that there is no purpose or satisfaction to be had, and it's all pointless. The truth is, activities won't give you purpose or satisfaction, so suggestions on the nature of "go do something!" are, in a sense, futile. However, they do have positive effects in that they can help you find your own purpose and satisfaction in a secondary sort of way. A lot of people, when they try to determine what interests them, do this sort of self-meditation where they wrack their brains trying to find some a priori voice that'll tell them, "I love soccer!" or similar. The thing is, you aren't born with interests that are stuffed somewhere in your brain. You *develop* interests by doing things, enjoying them, doing them again, enjoying them more, etc. Most people generally do all of this while they're still young enough that they aren't consciously aware of the process, so when they get to the questioning stage (late teens early twenties), they already know what they like and what they want to pursue, so it's just a matter of examining their mental contents in an orderly fashion to decide which interest is the top interest. Everyone isn't like that, though. Some people, due to shyness, a compliant personality, whatever, arrive in their late teens early twenties still pretty much unformed. When they start examining themselves, all they find is a void waiting to be filled. They think there's something wrong with them. There's nothing wrong with you, it's just that you hit the self-conscious phase before you had enough material to work with to form interests. So now, instead of having it happen more-or-less automatically as you grew, you're going to have to build them manually for yourself. I found that a helpful first step is to say "my purpose, is to find a purpose". It won't fix things for you right away, but it does help to know that feeling no deep attachment to your few interests isn't some kind of hideous psychological flaw. But this statement that you have a purpose even if it isn't a single directed one can help you straighten yourself out. So, step two is to figure out what will help you find a purpose. Well, clearly if you're going to develop strong interests, you need material to work with. So you need to go and consciously try things. Pursuing more of the interests you already have is good, but don't be afraid to try other things as well. Don't sabotage yourself by over-evaluating and trying to search for some kind of emotional spark WHILE you are doing them, though. You already have a mental habit of suppressing or repressing your emotional connections to people/things. The only thing that will happen if you try to analyze while you're doing is that you will suppress or repress whatever emotional reaction you DO have. So just concentrate on doing it instead of dwelling on how you feel about it. Later, after you've done it a few times, you'll start feeling either that you want to keep doing it, or that you'd prefer to stop. THAT's when you pull out the analysis. But it shouldn't just be a "what am I feeling about this" analysis, you need to ask yourself, "what about this is causing me to feel X"? Maybe you joined a band, you really like playing the music, but you just HATE the bass player so you find you don't want to go to practice any more because that jerk will be there harshing your groove. It's not that you don't "actually" love playing the music--it's that you want a different band. But, if he WASN'T there, you'd totally love to go play your music. Voila, you've discovered your full musical interest! NOW FIND A NEW BAND. So, yes, you do need to make yourself do stuff. Don't ride yourself too much if you find it difficult, and definitely reward yourself for even the tiniest positive steps. Don't listen to people who tell you what you "ought" to be doing--if you don't know, yourself, they sure as hell can't know. And don't hassle yourself for being different or somehow less worthy than people who happened to pick up their interests more or less by accident when they were younger and not self-critical yet. Yeah, that way sure seems like it would have been a lot nicer, but at least this way you get to form your interests consciously. You won't have a mid-life crisis where you suddenly begin to question what the source of your interests really is. In a way, you're sorting out your mid-life crisis NOW. And don't fuss yourself over not having friends or people to connect with. The problem is largely that you are currently lacking the kind of material that forms connections. The friends will come once you build up the material. There may not be many, but they'll be much better than the kind of friends you just fall into in high school. It's also not a sin to withdraw from your family. You're busy. You got stuff to build, and sometimes they try to "help" and don't help at all. So if you find them oppressive, tell them, as respectfully as you can manage, that they need to back off and let you do your buildin'. It'll probably be the nastiest, most awkward conversation EVAR, but they'll appreciate it that you told them what was up with you and you'll feel better about your relationship with them. And they may even back off. (Don't expect an instant fix--stay respectful and polite. Stick to your guns, but don't fire.)
  7. 5 points
    Nicky

    The bad guy won. The fight continues.

    An example of religious totalitarianism is Iran, or the Dark Ages. Calling Romney a religious fascist is much greater hyperbole than even calling the Tea Party socialists. Romney wants religiously motivated government control in a couple of areas (all of which can easily be circumvented by simply traveling out of the state, not even the country - since even the very unlikely overturning of Roe v. Wade would only result in a few states limiting abortion), while Obama wants near-full control of all Americans' work, more than half of all their earnings, full control over their health care, etc. , and he's proven that there's no escape from him anywhere on this planet (by enforcing his fascism all the way into Switzerland). But, I'm sure, logic will fall on deaf ears, and Kate will continue proving the evil ways of everyone but the political Left with her endless stream of fallacious arguments and plain arbitrary assertions, and consider herself the smartest, most modern and open minded person on here, for doing it. She's every freshly brainwashed, liberal college graduate I've ever met.
  8. 5 points
    Gramlich

    Steve Jobs and Cosmic Justice

    Don't worry, Wotan; I have it all covered. I conversed with a rock today that told me Steve Job's soul was currently travelling past the Gligok galaxy, on its way to Valhalla. Now, as is well known, the Gligok galaxy is home to the infamous Kecktox. An evil race known for its proclivity of enslaving souls as they make their cosmic voyage. Me and the rock both agreed something had to be done, so, being a wizard, I cast a spell on Steve Job's soul to hide it from the Kecktox's souldar. With any luck, Steve Job's soul should arrive safely at Valhalla, where he will be at peace slaying Jewish money lenders for all of eternity.
  9. 5 points
    Meta Blog

    Epistemological Anarchy

    Originally posted by Don from NoodleFood, If you have ever debated the issue of limited government versus anarchy with an anarchist, you have undoubtedly run into this argument: "Every government in history has violated individual rights, so what grounds do you have for believing there could be a government that doesn't?" In fact, our own Stephan Kinsella raised this point in his current discussion with Dave Harrison. He said, "All of our experience and history shows all states to ride roughshod over citizens' rights." (Dave's response was perfect: "To some extent or another, depending on the state. And therefore what?") What I want to note is the epistemological error in the anarchist's argument. Specifically, the false view of induction. To take the standard example, suppose I observe a hundred swans, all of which are white. This by itself would not justify concluding that all swans are white. Induction does not work by enumeration. To generalize, you would have to know why all swans must be white -- what in their nature causes them to be white? In the same way, you cannot argue that because all governments have violated individual rights, that all governments must violate rights. You would have to be able to identify something in the nature of government that necessitates the violation of individual rights. Never has an anarchist succeeded at this task. The closest anyone has ever come was Roy Childs, who famously argued that in barring other individuals and organizations from the use of retaliatory force, a government is initiating force. But, as I have argued elsewhere, Childs' argument shares the fatal flaw that plagues almost every anarchist argument: the complete evasion of the requirements of objectivity. In one of her Ford Hall Forum speeches, Ayn Rand read a quote so horrific and illustrative of the point she was making that the audience burst into applause. Rand paused for a moment and explained to the audience that their applause was non-objective, since she had no way of knowing whether they were agreeing with the quote or with Rand. Rand's point is that objectivity imposes requirements, not only in a person's mind, but in how they express themselves in a social context. Each audience member knew why he was applauding, but his applause was non-objective because the person he was trying to communicate with, Ayn Rand, had no means of knowing what his applause was attempting to communicate. The same principle applies to the issue of retaliation. In his open letter to Ayn Rand, Childs disputes Rand's claim that, "The use of physical force -- even its retaliatory use -- cannot be left at the discretion of individual citizens." He writes: Morally, a man has the right to retaliate against those who initiate force. In fact, as Ayn Rand pointed out, assuming he is able to do so, retaliation is a moral imperative. Refusing to retaliate against an aggressor is to sanction his aggression -- and to welcome more of it. Yet, if he is living in a society of other men, it is not enough that an individual determine in his own mind that his use of force is retaliatory. Since whether an act of force is initiatory or retaliatory is not self-evident, and since a man who initiates force is by that fact a threat to society, any man who engages in force that has not been proved by objective means to be retaliatory must be considered a threat. This is the deepest reason why the use of retaliatory force must be delegated to the government: an act of retaliation that isn't first proved to be an act of retaliation is indistinguishable from an act of aggression -- and must be treated as such. What, then, are "objective means"? To determine that an instance of force is retaliatory, men must know what the act of force was, the general standard by which guilt is to be determined, and what evidence was used to meet that standard in a particular case. Every member of society must have access to this information. And, of course, each of these elements must be objective (the laws, standards of evidence, and the evaluation of whether the evidence in question meets that standard). By its nature, then, objectivity in retaliation cannot be achieved without a government (assuming we are speaking here of a society of men and not individuals or isolated tribes). If an individual uses force, by that very fact he is an objective threat to other members of society and may properly be restrained, even if he was responding to another man's aggression. He has no grounds for claiming his rights are being violated. Imagine you are walking down the street and a man walks up and punches the person next to you in the face. The anarchist would argue that if you use force to restrain that person, you are initiating force if it turns out that the man he punched hit him first. Yet that is pure intrinsicism. It is non-objective in the same way that the audience's applause was non-objective. He may be retaliating but you don't know it. Contrary to Childs, the point is not that individuals are unable to make objective determinations of what constitutes retaliatory force -- it's that objectivity demands they prove it to every other member of society. Only a government can provide such a mechanism. (The anarchist would of course dispute this last claim as well, but the point here isn't to make the case for limited government -- merely to demonstrate that government is not inherently aggressive.)
  10. 5 points
    Dante

    Objectivism and homosexuality dont mix

    Except that each person's highest value is his or her own life. Attempting to claim that the highest value is some abstract "life" and therefore homosexuality, because it does not result in children, 'does not value life' is rationalistic, and a confusion of what is meant by valuing life for the Objectivist. Objectivism as an ethical code is always a guide for the individual valuer, who should always be focusing on his particular life. Valuing one's own life and therefore being true to oneself could certainly result for some people in a homosexual lifestyle, and everyone engaging in homosexuality for these reasons is operating on the premise of life: their own individual life, not some nebulous, abstract, 'furtherance of the species' conception of life, which by design refers to no life in particular.
  11. 5 points
    Eiuol

    The Process Of Deliberation

    Aristotle stated in Nicomachean Ethics that no one deliberates about facts. (Well, to be specific, he stated that no one inquires about what they already know. Aristostle thought of deliberation as a type of inquiry). As I’ve observed, this is true. I do not deliberate - reason out thoroughly and carefully- when I state that 2 + 2 is 4. More complex, I do not deliberate that the only way to violate rights is the through the initiation of force. It may take time to determine that both of these statements are facts, but once it is determined they are facts, no more deliberation occurs. Deliberation may occur again when some premise is called into question. If anyone gets to *thinking* about premises, that is deliberation, and the only time when truth is being considered. To deliberate, then, implies uncertainty about a conclusion. Really, it’s the process of induction. Deduction is reasoning with facts, so conclusions contain already known facts. Induction is deliberation, or consideration of new information of some entity. When deliberation stops, a concept has been formed. In a sense, Aristotle’s observation is this, which maybe he did not realize or know: concept formation is a volitional process of deliberation, and is an inductive process. Concepts consist of facts, and any formed concept is the final end of deliberation. Formed and valid concepts are not deliberated about. This further emphasizes how knowledge is contextual: what you know depends upon the facts you know, the objects being deliberated over. A knowledge base is made up of objects of non-deliberation, i.e. facts. When forming the concept “egoism,” it already consists of non-deliberated-over facts, namely that you are yourself, that there is not another entity controlling you. Deliberation occurs when those facts are put together in a way after noticing similarities and differences. If there is no process of integration, deliberation is not happening; you’d have facts and that’s it. And as has been shown, considering facts alone is not deliberation. Deliberation can only happen when some goal is sought after, particularly the formation of a concept. I should also throw in that deliberation might not always be about concept formation, but it still is thinking about facts which can, at that point, be integrated differently, dis-integrated, or even mis-integrated. What I'm thinking here is that this observation about deliberation can be used somehow to persuade people to think about new ideas, and get them to reconsider current ideas they hold. In order to change the minds of many people on particular subjects, already-formed concepts need to be deliberated about. Meaning that the facts which the concept/subject under consideration consists of need to be explained by the other party. That is the only way to get a person to think about what they understand to be a fact: have them re-form the concept. Argumentation might not be the method, but introducing a consideration is the first step in changing a person’s mind. Intellectual dishonesty, then, is not only refusal to acknowledge facts, but also a refusal to deliberate. In any case, destabilizing known “facts” rather than encouraging steadfastness of beliefs, even of one’s own beliefs, may be the best way of getting people to change their mind. However, that should only be done if teaching is the goal. Ideas can kill, so should be used as weapons when a destructive individual/group is involved; I don't mean to imply that all people should get an equal say. Fence-sitters -- even if not explicit ones -- can accept different ideas upon deliberation. But not before the concept in question is deliberated about. I'm going after something that is more than just activism in general, more than just going out and speaking of ideas. I'm thinking about very specific means to get people to unwittingly get to them to reconsider their beliefs. I'm wondering how to get the more resistant people to think about their ideas, not just fence-sitters. One way to lead a person to deliberate is present an argument. That way, they have to integrate their thoughts, present a conclusion. The issue with that is it is basically deduction. It would not be deliberation in the sense previously discussed. If I wanted to persuade others to agree with egoism (or any other concepts related to Objectivism), or any other “deep” concept, it may be better to figure out what facts the other person does not have. If I wanted to get an egalitarian to accept egoism instead, I couldn't talk about what they already knew. I'd have to present a fact that would have to be integrated that never had been previously. As a result, either the person fixes resulting contradictions, or outright evades/dis-integrates/mis-integrates the new fact. Of course, this all to some extent depends on a person being intellectually honest. Simply stating facts may be one way to entice people to think differently about an idea, without a great deal of mental effort on my own end. Or stating the existence of a concept previously unheard of by the other person. I would like to know what other people think about what I said about deliberation here, as well as any other ideas anyone has on how to get people to change their mind about something. And other ways to spread ideas other than activism. I’m personally not a fan of activism, but I do enjoy spreading ideas.
  12. 5 points
    If you believe this then you truly are a fool of the greatest proportions.
  13. 5 points
    Take any group of people of equal numbers. Put them in those situations and you will get a few that behave exactly like this if not worse. It reminds me of the line from "Apocalypse Now" Kurtz: "We train young men to drop fire on people, but their commanders won't allow them to write "fuck" on their airplanes because it's obscene!" By the way would this be the proper time to bring up the Objectivist ideal of total war? Where the deaths of civilians are the responsibility of the people they support even if only tacitly, and that any free nation has the right to invade any slave pen? War is hell, policing up the bodies and body parts is the kind of shit that makes grown men cry, puke and shit their pants so if you don't like the look of it then don't ever claim that you can send a man to war and have it be all pretty and sterile like some sort of 1930's movie where men fall gracefully and intact when they are shot and you don't have to see their skulls come apart. It's time that the civilian population grew up, more than just a little. Get in, get it done and get out with the fewest numbers of our own killed, or maimed. THAT is the job. Not making it all pretty for the fucking camera.
  14. 5 points
    FeatherFall

    Wisconsin Union Protests

    They actually need a 3/5 quorum, which means they need 20 senators. 19 Republicans, one with a donkey on his lapel, will not suffice. A common theme of the union-side is that Gov. Walker is abandoning democracy. Of course I don't need to explain why democracy is bad on this forum, but I still think there is some irony here that shows how confused the term, "democracy," is today. Reducing the power of the teacher's unions is exactly what many of us in Wisconsin elected the Republicans to do. We voted, the unions lost. Sounds democratic to me.
  15. 4 points
    I just wanted to make an observation on a Friday leading into, hopefully a great weekend.. We have all heard the statement "The truth will set you free". This is somewhat of an insipid bromide, and it pertains mostly to the relief of the cessation of evasion, self-denial, or dishonesty. Relief from the guilt and the stress/worry of being caught or from being in a state of dis-integration. The relief from the self inflicted problems of vices is not like setting one's self free, it's more like taking one's hand out of the burning fire he never should have idiotically placed his hand into. For us Objectivists however this statement, used in a different context, reflects a reality few non-Objectivists, if any, would understand. We all (almost all) were raised in and indoctrinated with religion, false dichotomies, evasion, disintegration, duty, rationalism, intrinsicism,.. these all create actual mental prisons. Prisons in the sense that they restrict freedom of thought and action in ways which are not rational, valid, properly justified, nor in accordance with reality, and from which the prisoner, to the extent of his ignorance, is helpless to escape. When one discovers the truth, the Axioms, what morality IS, what rights are, i.e. Objectivism, even though the structures around us remain, the religions, the statism, the public consensus in irrationality etc., one nevertheless has been literally, albeit only mentally and spiritually, set free by that discovery. In this way the truth HAS set you free. On a Friday perhaps it is a nice thing to remember in the face of all of the coercion and unjust initiation of force upon your lives... .at least you have found a way, the truth, to free yourself from the mental and spiritual prison you once occupied! Have a great weekend!
  16. 4 points
    Critical thinking skills are an acquired ability to distinguish between clear and unclear expressions of thought. An ability that comes in handy is the ability to evaluate a statement with regard to how others might perceive it. A statement may seem clear at first, in the context of what was being considered when writing it, and lose that clarity when reviewing it at some point in the future. Objectivism is a philosophy that touts reason and logic underpinning the five basic branches, and the host of factors that give rise to its hierarchy and structure. Understanding it, like understanding anything, is not automatic. Imagine an outsider with little more familiarity to Objectivism, than hearing it is the solution to all the problems in the world. While this is an overstatement, Objectivism posits solutions to understanding key issues in ethics and politics that run askew to anything tried during the course of human history. The internet has more materials than anyone could possibly process in a lifetime. People need to allocate their time when using the Internet, just like anything else, and seek out what they esteem of value. A forum offers the opportunity to discuss and share ideas that fall under a common theme. People interested in understanding more about math, can find a math forum. I consider a forum like Freethought and Rationalism as a showcase for what advocating any and every idea as possible and plausible leads to. Objectivism advocates the adherence to a method in order to establish if an idea is possible, possible and ultimately as certain. Ideas that do not meet these criteria are deemed to be arbitrary. Critical thinking skills are honed by arriving to a conclusion of the ideas position along this continuum. While there is a place of being critical of others, it is usually accompanied by making a strong case supporting it. Folks who come here to read these threads are hopefully interested in what Objectivism is, and how it can benefit them. They can argue willy-nilly at home, work, school or favorite social club. Objectivism identifies the role that philosophy in the course of human events. If rational discourse with a sincere respect for logic is to return to the culture at large, where is it to start?
  17. 4 points
    JASKN

    Altruism Revisited

    If it's useful, is it altruistic?
  18. 4 points
    I got hired to work for my hero, Peter Schiff.
  19. 4 points
    brian0918

    Challenging the "Cult" Accusations

    The easiest way to challenge the "cult" accusation is to point out that in a cult, people must accept conclusions on faith, whereas in Objectivism, to accept anything on faith would be contrary to the philosophy. Insofar as its members are truly practicing Objectivism, the movement is cult-proof. Obviously there will be people in any movement - including the Objectivist movement - who accept conclusions on faith. Such individuals are not following Objectivism.
  20. 4 points
    Awesome. Why do you assume that an Objectivist "expert" knows more about any subject than anyone else, and that anyone who disagrees with the "expert" must be mistaken? We haven't even brought up any specific issues, yet you're position is that the only proper action of anyone who disagrees with an Objectivist "expert" is try to understand his own mistake? And daring to suggest that an "expert" might be wrong is an "insult"? In other words, you're saying that the Objectivist "experts" are infallible -- that they are always right, and those who disagree with them are always wrong (and therefore need to "try to understand their mistake"). So, what I'm wondering is how does one get promoted to Objectivist "expert" status and therefore achieve infallibility? Does one somehow demonstrate one's infallibility? If so, I'd be eager to learn how, since, as I've said in an earlier post, the overwhelming majority of Objectivist "experts" have not faced peer review or rigorous scholarly criticism of their work or their beliefs. I think Peikoff deserves criticism. And I think Rand would agree if she were alive. I think she'd be outraged at some of the things he's said and done in the name of Objectivism. I think that your mindset about Objectivist "experts" and their infallibility is what's insulting to Objectivism. J
  21. 4 points
    2046

    Public Education

    In logic, we can discount certain ideas immediately because they commit the fallacy of self-exclusion. This idea, no doubt having good intentions, after all you are only trying to preserve freedom and the prevalence of liberal ideas, excludes itself because you are advocating violating rights in the name of protecting rights. Expropriating property in the name of ensuring that property is protected doesn't make any sense, and therefore abandons the use of reason it was supposed to instill in the populace. But there are further problems. The main idea itself seems to stem from a mistrust that the market can provide education or that market education will lack in liberal ideas. But if the market can't provide a populace educated in the use of reason and instilled with a liberal culture, why is it assumed that engaging in a policy that explicitly flouts the laws of logic and the consistency very liberal ideas it is supposed to protect is going to result in the very liberal culture that was otherwise assumed to be impossible? If the populace doesn't embrace liberal ideas, it's hard to see why engaging in explicitly anti-liberal ideas is going to change their minds. Are we to believe that the public would be entirely unable to "use their consciousness to reason" unless you take their money from them and spend it for them? If the public is incapable of making rational choices, then how this same public is expected to suddently be able to make the right choices in running a public education system is unclear. In addition to the false assumption that engaging in illogical and anti-liberal policies would fix these perceived defects, the original assumption itself that (1) we would all be stupid, irrational, and incapable of making choices without public education, and that (2) the public will embrace anti-liberal ideas without public education, is not justified. It comes from the Marxian doctrine of historical development of capitalism, in which there is a growing number of poor, uneducated, unemployed proletariat, continually pushing against the verge of starvation as wages fall lower and lower, and all wealth is centralized into the hands of fewer and fewer capitalists. The dissatisfaction with the capitalist mode of production increases as "class consciousness" develops until such a level is reached that the working class demands social change. But this is nonsensical pseudo-science, as it is based on the fallacious economics, such as the "iron law of wages," and incoherent philosophical mumbo-jumbo, such as dialectical materialism. There is no reason to believe either (1) or (2), nor that the market is incapable of providing education services, nor that this in itself would result in more anti-liberal ideas being prevalent. Not to stop there, we can further criticize its method. You say that school choice is necessary, that privately owned schools are a necessary, and that the current curriculum is unacceptable. Well, if you plan on retaining choice in competition between producers, then how are you going to allocate your tax funds? You can't give it to any of the producers of education services, because that would be choosing for the consumers, and favoring one producer over another. Suppose, you say, let's give it to the consumers of education instead, and let them use it as a voucher to choose. But this doesn't make any sense. You are taxing the people, i.e. taking money away from them, then giving them the tax money back in order to spend it on education. What is the point in that? Why not just let them keep it in the first place and spend it themselves? But they might not spend it on education, or they might not spend it on education in liberal ideas, you say. But, you say choice is a must. This, again, contradicts itself. They are free to choose, but not to choose something you don't like. Suppose some Muslims send their children to strict Islamic schooling. Suppose some Christians send their children to orthodox schools. No, in the name of liberalism and freedom of choice, I am going to forcibly redirect your values and choices to where I want them to go. There will be less money for each individual's values, and instead the money will be taxed and redirected towards Nigel's values. But I only want to ensure liberal ideas! You say. "We are for free enterprise!" Dr. Ferris screams. But this amounts to saying that you want to seize money that doesn't belong to you, in order to dragoon the children in government run, or government approved schools, for the sake of instilling in them liberal ideas. I'm going to brainwash your children to be free, damn it! Whether you like it or not! In the name of freedom! Pay up or go to jail! The manifest incoherence and self-contradictory nature of this idea, should be readily apparent. Parents, in their role as consumers, are as sovereign as they are in the software and computer industries. A system in which families decide the best educational vehicle for each of their children and in which entrepreneurs, eager to earn profits, compete to best satisfy the demands on them is the only kind of education system compatible with the liberal ideas of freedom and choice.
  22. 4 points
    Understanding requires more than just reading. Information doesn't merely get absorbed and you get it, with any misunderstanding being evasion. It has to be processed, integrated with existing knowledge; it's a whole big process. Reading anything Rand wrote only means you know what she said, not that you truly understand what she wrote. It's fine to present arguments about the existence of god and ask about an Objectivist-type response. Since ctrl_y is talking about an argument in favor of the existence to god as opposed to merely wondering what an Objectivist response would be, the debate forum is best. The debate forum can be a bit of a hassle if it's supposed to be open for anyone to reply, though. Anyway, if a disclaimer is given about what is intended, other subforums are fine to use. A disclaimer is fine for borderline cases, but cases of "extreme" proselytizing like "Christianity is the One and only True way, and I want to convert you" wouldn't be okay even with a disclaimer. As far as I can tell, ctrl_y primarily wants to know an Objectivist-type response and not much else.
  23. 4 points
    RationalBiker

    "Atlas Shrugged" Movie

    Most people on this forum don't think with their nuts anyway.
  24. 4 points
    Pyotr

    Osama bin Laden dead

    I watched a few minutes of Obama's speech and couldn't stomach anymore. It was obviously a campaign speech. He was pretending to be pro American and to have supported our efforts in the middle east all along. He even admitted that Al Qaeda was at war with America. He was clearly moving to the center out of desperation over his approval rating. But then Obama started masturbating to Islam and I had to turn off the TV. I am very happy that we got Bin Laden. But it sickens me that a President who has consistently opposed and undermined our weak efforts to protect this country would be taking credit for a victory like this and using it to get himself reelected. It also drives me crazy that he wants us to believe that Islam is not dangerous and getting Osama means we're safe. All of the terrorist attacks that have killed Americans over the last few decades - including Osama's attack - were sanctioned/ordered by Iran. And Iran is still out there and getting more dangerous by the minute.
  25. 4 points
    Those interested in Whewell, and especially the debate he got into with John Stuart Mill over the nature of induction, may find interesting Reforming Philosophy: A Victorian Debate on Science and Society by Laura J. Snyder, the author of the SEP article. I wrote a review of it for The Objective Standard. For your discussion about the relevance of an epistemologist's metaphysical views, see especially the discussion on page 131 regarding Mill's idealism. He considered himself a follower of Berkeley -- "To be is to be perceived" -- and defined matter as "a Permanent Possibility of Sensation." There is now a book that examines the history of the debate over the substance, depth, and breadth of Whewell's Kantianism, Whewell's Critics by John Wettersten. I can't recommend the book generally, but it's a place to turn if you want to study this long-running debate about how Kantian Whewell was and whether it matters. Also, do not overlook that what makes Whewell so interesting in the history of induction is that he was the most mature in a line of thinkers developing Francis Bacon's theory of induction. Do not overlook Bacon's own Novum Organum and other works in the Baconian tradition, especially those by Thomas Reid and John Herschel. It's best to see Whewell as he saw himself, as a Baconian struggling with (what we'd call) axiomatic concepts and how it is that perceptions and not sensations are the foundations of human cognition and how it is that new concepts get formed. You'll understand Whewell better that way than if you read him as a Kantian and then try figuring out whether his deviations from Kant were fruitful or not.
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