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Found 8 results

  1. My first thread made me realize my mistake : I thought my own sense of morality was consistent with Objectivism. I just discovered that there is a fundamental difference between my own morality and Rand's and it just made me realize how much of a Potter fan I am. (I'll be quoting Dumbledore , Rowling's equivalent of Galt, here). The post is sufficiently long. Anyone who does not want to consider even the possibility that my argument can be true can move along. So, the fundamental problem I have with Rand's philosophy is the assumption that survival is the ultimate purpose of a living being and the sole measure of the worth of existence. The problem is that an individual's survival is impossible given a long enough time frame. Every living thing (and consequently all species including us) must cease to exist at some time in the very distant future due to the increasing entropy of the Universe ("Thermal death" or "Heat death" of the Universe), assuming some "Big Crunch" hasn't happened already. So the point is : life cannot exist for eternity. So I asked myself the question : 'If I am going to die anyway, why don't I [or any body] just kill myself [or themselves] and be done with it?'. The answer came as quickly as I had asked it [a testament to how much I used to like the Potter series] : 'The question is not about how long you live, but what you did while you where alive'. There is a simple analogy to computers ; Someone may ask : 'If I am going to shut down down my computer anyway, why should I switch it on in the first place'. The conclusion is similar : 'The purpose of switching on a computer is not to shut it down, but to do whatever you want with it, although it must necessarily to come to an end'. The effect of these simple questions made me realize the root cause of my disparity [Yes, everything I said in the previous thread was ultimately a derivative of these ideas. Simple difference, really, but far-fetching consequences] with the Objectivist philosophy [although there is much in common]. Basically, morality is not based on a question of life and death. Survival is not a fundamental. The question is not about how long you survive [as even the most moral person must die], but what you do so long as you are alive (such as aquiring knowledge 'additionally' as a matter of curiosity rather than as a means for survival. It is this additional part that matters. Knowledge used for survival is only like the electricity used to run a computer. Both are only the pemises, not the main feast). Rand's morality is based on an unachievable dream [survival], finally giving no incentive to the practitioner [DD : " Time is making fools of us again " & "It does not do to dwell on dreams and forget to live"]. A hint of such existence where survival is the only concern is hinted at in the third HP book, probably the only reason for introducing the dementors : ["You can exist without your soul, you know, as long as your brain and heart are still working. But you'll have no sense of self anymore, no memory, no ... anything. There's no chance at all of recovery. You'll just exist. As an empty shell. And your soul is gone forever ... lost" -Lupin]. Before I state more, I shall say : Survival is important. But it is only a premise to achieving something else : positive emotions. There, I said it [a crime, isn't it?]. This was also the moral foundation for the Harry Potter series - this was something that Voldemort ignored : he went in search of immortality while he slighted the importance of love [positive emotion] and the message is this : the preference goes to positive emotions over survival . Voldemort had additional evils, which where shared by many characters, such as Dumbledore himself and countless others. But it was only he who despised love [so don't go assuming his problems lie elsewhere]. Harry's mother sacrificed herself out of love for Harry. Harry sacrificed himself out of love for everybody. Even Rand said something about self-sacrifice for a loved one [superiority of positive emotions, which might have lead me to believe that our beliefs overlapped]. Basically employing reason is a means to achieve survival, a premise for achieving positive emotions [knowledge, love, curiosity, even sadness, what are poems for?]. The desire to survive ceases immediately when it is to be achieved at the cost of positive emotions [which happens often, if you apply the principle to everything you come across], taking "surival" off the pedestal as a fundamental. Do not confuse positive emotions with Rand's concepts of "happiness" & "love", which are basically physical manifestations of the mind's pursuit of survival [which can never be achieved, but only a false assurance] and which gives a sense of selfishness [in case of pleasure], or productivity [drinking, smoking, etc - they used to hint productivity]. My case of morality is where positive emotions are a fundamental and although survival is necessary to achieve it [you can't feel anything if you're dead], our survival upto now has no effect on it [the same reason why every living person, although obviously surviving, experience different emotions], making positive emotions more fundamental than survival itself [even Rand's evil characters had negative emotions while the good characters had positive emotions]. These are achievable while survival is not. Before people start bashing, try to see from this perspective [and allow a few days to get used to it]. And don't assume I am one of the "altruists", just because I am not an objectivist. Actually I hate altruists more than anything [another thing that convinced me that my morality may be similar to Rand's]. You will see that the Harry Potter series retains some of the best aspects of Objectivism : Rational self-interest [Harry, Hermione], fight against altruists [in the form of slytherins], individualism [Dumbledore, Hermione], free will [courage is emphisised as a means to make individual choices; for gryffindors], second chances [which death does not give], protection of minorities [house elves] and majorities [muggles] through reasoning, rejection of mysticism [divination] etc. Sure, both philosophies deal with death. But Rowling accepts that death is inevitable and trying to conquer it is an unrealistic motivation, which must end sooner or later. Young people are more prone to the convicton that death can be somehow overcome, through power, popularity, etc (DD - "Youth cannot know how age thinks and feels, but old men are guilty, if they forget what it was to be young.") Rand claimed that emotions are not reality. Well, negative emotions are not a reality [it does not allow any kind of suvival, which is a premise to experiencing positive emotions]. Long term survival is also unrealistic, a foolish motive to base your life on if you ask me. Consider a similar analogy to reproduction: Sure food is important, but it is foolish to consider food more fundamental than reproduction. Food is only the premise to achieve reproduction, the ultimate aim : this is also because group survival is more attainable than individual survival. [but survival of any type is unattainable. What I presented is only an analogy]. One of the things that Objectivism allows is power [see my previous thread]. Although it allows survival [strictly because the kind of power I am speaking of does not involve force, but rather the lack of it, which is actually quite dangerous], it stifles up positive emotions. Some DD quotes: “We both know there are other ways of destroying a man, Tom,…Merely taking your life would not satisfy me, I admit—” “There is nothing worse than death, Dumbledore!” (voldemort) “You are quite wrong,…Indeed, your failure to understand that there are things much worse than death has always been your greatest weakness—” “The last enemy that shall be destroyed is death.” (meaning, death is inevitable. Although death is contradictory to our will to survive, there is no way around it. So by accepting death, by accepting the fact that it is impossible for you to survive, you shall have conquered death - a major theme in the book) "You are the true master of death, because the true master does not seek to run away from Death. He accepts that he must die, and understands that there are far, far worse things in the living world than dying" "Your father is alive in you, Harry, and shows himself most plainly when you have need of him." (emotions can be used as a means to pretend that survival can be achieved, although it cannot be truly achieved) “Its our choices that show what we truly are, far more than our abilities” (suggesting that there are non-altruists, who have the ability, but go out of their way to achieve an unattainable ideal - survival). "It's the unknown we fear when looking upon death and darkness. Nothing more" "Numbing the pain for a while will make it worse when you finally feel it." (Putting all your energy on survival can numb the pain for a while, but death is inevitable) I have one theory why Rand considered survival so important (and this influence can't be neglected) : her experience with Russia. She could have had a great fear for death, basically convincing her of the existence of only two entities : survival vs. death; intelligence vs. stupidity; selfishness vs. altruism; America vs. Russia. She then constructed an entire philosophy based on this assumption and made a crude mistake : she forgot that electricity is not merely enough to justify the existence of a computer. Survival is not merely enough to justify the existence of life. I'll reply when someone actually considers/understands my argument [that survival is not fundamental] objectively and then replies. If anyone intends to quote Rand, justify how it relates to the topic and the basic argument [as I have already considered that Rand if fundamentally wrong, you should attempt to directly tackle the fundamental problem. Avoid using derivatives of her philosophy which are based on this fundamental assumption. Using derivatives of an argument to prove the original argument is a flaw in logic].
  2. TWO KINDS OF MORALITIES, MARXIST VERSUS THEOLOGICAL I am reading interesting comments about communist morality, in a book devoted to Judaism, published in 1975. The authors are two rabbis, D. Prager and J. Telushkin. A Christian theologian would probably make similar observations. Marxists and theologians, they write, "are both motivated by the desire to perfect the world and establish a utopia on earth. ... Both promote all-encompassing worldviews. But they diametrically oppose one another in almost every other way." The authors remind us that communists rejected "all morality derived from nonhuman [i.e. God] and nonclass concepts," as stated in 1920 by Lenin. ... "Marxist morality sanctions any act so long as that act was committed in the interest of [economic and political] class struggle." Nothing that Stalin, and Mao did was immoral, according to such ideology. Theologians, on the other hand, hold "that morality transcends economic, national, and individual interests." God's commandments are objective rather than subjective. Evil human acts are condemned, no matter what economic or political gains are derived from them. That is the essential difference. Greed in human nature, they emphasize, "may have helped create capitalism, but capitalism did not create greed in human nature." Theologians also deplore social injustice. But they reject brutal proletarian revolutions because "the roots of evil and injustice lie not in economics or society but in man himself." This has to do with the concept of freedom. "For Marxism, which conceives of the world in materialist terms, bondage is defined solely as servitude to external sources such as slave owners, capitalist bosses, or other forms of material inequality. Freedom is liberation from such servitude." People, as stated in the Communist Manifesto, written by Marx and Engels, must get rid of economic chains binding them. Then they will automatically cease to be evil. Theologians, on the other hand, see two kinds of liberation, from external and from internal bonds. "Once liberation from external servitude takes place, one must then liberate oneself from internal domination, the domination of one's life by passions, needs, irrationality and wants." The conflict between theologians and Marxists "is not economic, it is moral." Proletarian dictatorship was practiced in several countries; the results show that "when Marxist revolutionaries attain power they are at least as crual as their predecessors." Philosophical differences about morality, among different kinds of theologians, are minimal, as far as I know. But attempts to impose morality are not very successful. Why is it so? What can be done to improve the situation, to bring our reality a little closer to "utopia" dreams? Ludwik
  3. Hi all, You can read a post on one of my blogs titled “‘Publish or Perish’ → ‘Life or Death’” where I argue that keeping your own non-personal and non-private knowledge for yourself and thinking it is a good idea to try try to use it as a strategic advantage, is a recipe for stagnation and depression. Someone I talked to, thought that I was advocating publishing everything under an open source/open content etc. licence, but I don't go that far, and just encourage prompt publishing under a usable licence (but possibly a proprietary one). And I also don't encourage publishing too much of too little quality, that appears to have become the norm recently in the academic world, but you should definitely publish. In the post, I mention the United State Government’s so-called National Security Agency (= the NSA) as an organisation that offesnively violates this principle, and later on continued my mission of fighting it in the screenplay Summerschool at the NSA where the “Publish or Perish” meme is a recurent theme there, and you may enjoy it as well (I also reference Atlas Shrugged there and lots of other pieces of old and new culture). As I note in a different post, this is one thing I now dislike about Atlas Shrugged where trade secrets and possibly a fantasy of artists/creators keeping things to themselves - both appear to have received Rand’s approval, and which I now consider as extremely harmful notions. Anyway, comments are welcome, and I'm quoting the abstract to the screenplay here below for your perusal. Best regards, — Shlomi Fish. Summerschool at the NSA Abstract The Hollywood actresses Sarah Michelle Gellar (of Buffy fame) and Summer Glau (of xkcd notability) conspire to kick the ass of the NSA (= the United States government’s National Security Agency), while using special warfare that is completely non-violent. Two attractive, intelligent, and resourceful women against a large, inefficient, federal government organisation whose estimated annual budget is several times their combined worth. Does the NSA actually stands a chance?
  4. According to the Objectivist perspective, would it be immoral to advocate or accept government grants for college-education? I'm talking mainly about need based financial aid, rather than loans or scholarships. These loans aren't given for academic performance, but strictly based on income.
  5. What is value? Value is an abstract concept. A value as such is a place within a particular hierarchy. To value something is to judge where within a particular hierarchy a particular thing is. Ayn Rand asserted that a value is that which one acts to gain or keep however she confuses “value” here with a few other concepts. Her confusion is innocent however ironic. I say it is ironic because it was she who discovered precisely how to define a concept. “When in doubt about the meaning or the definition of a concept, the best method of clarification is to look for its referents-i.e., to ask oneself: What fact or facts of reality gave rise to this concept? What distinguishes it from all other concepts? ” (Introduction to Objectivist Epistemology) So indeed, what facts give rise to the concept “value”? “Value” is used in many contexts and yet always holds the same characteristic in each context. It is used in all numerical contexts. A numerical value is always positive or negative. “1” is a “value”. “-17,000,000,000,000” is also a “value.” “Value” is used also in philosophical contexts. If something is moral, i.e., in one’s rational self interest, it is of positive “value” to one’s life; it is highly valuable. If something is immoral it is of negative value to one’s life; it is destructive. What then distinguishes the primary use of “value” from all other concepts? ... (Clean here To finish reading "On The Definition Of Value")
  6. http://www.appliedph...er_standard.htm Happiness by a Proper Standard By Thomas M. Miovas, Jr. 05/15/2012 Many people seem to vacillate between “doing what is right” and “pursuing their happiness”, which, largely due to their religious upbringing, puts them in a bind either way. To do what is right generally means to do one’s duty or to follow principles not connected to living a joyful life on earth. A joyful life is considered “selfish” and is to be avoided by most moralities, so in order to pursue their happiness, many people eschew morality and just do what they feel like doing, acting on feeling in an effort to satisfy themselves. The trouble is, either stance is not in favor of one’s joyful life – religious morality because it says to avoid happiness on earth, and following one’s feelings because it doesn’t generally end up being good for oneself. Suffering, by most moralities is considered a virtue, and no reasonable man would want to suffer his whole life through; so they cheat every once in a while and do what they feel like doing. But feelings (or one’s emotions) are not tools of cognition (thinking) and are not pre-programmed to do those things which are in-fact good for oneself. Take a drug addiction (say cocaine): It may very well make you feel good while the hit lasts, but at the cost of disconnecting one’s mind from reality. Trouble is, reality is still there, and believing one can jump off a tall roof while high is not going to be good for one’s own life. So, if a morality of duty will make one miserable, and following feelings can be dangerous to one’s health, what’s the alternative to really pursuing a happiness that is both good for you and moral? Ayn Rand came up with the solution by coming up with a standard of morality that is based upon man’s factual nature. One doesn’t follow one’s duty nor one’s feelings, but rather pre-decides, before acting , what is in one’s best interest taking all the relevant facts into account. And since happiness is the result of successful living, acting according to what is good for oneself will lead to a happiness based on man’s nature – it will be good for oneself and one will experience joy due to the accomplishment of living a fact-based successful life. An example of this is to eat nutritious meals; these are good for oneself, so it is moral to eat well, and by eating well one will achieve an overall feeling-good about oneself on the biological level. On a more consciousness level, it is moral to think about the facts relative to one’s own life – those facts influencing one’s life – and to think it through before taking an action with regard to those facts. Thinking is a joyful process; the ability to reason is a natural aspect of being human, and a rational man gains psychological pleasure when he is thinking something through. Consequently, one does things in one’s life – both physically (biologically) and in tuned with one’s consciousness – that lead to a successful state of joy in accomplishing goals that are beneficial to oneself. The heroes of Ayn Rand’s two most popular novels – The Fountainhead and Atlas Shrugged – contain many such examples of her moral characters gaining through rational action those values which sustain their own individual lives – to show what it means to be moral by a rational standard – and enjoying their lives greatly in the process. Howard Roark goes on to gain a great, uncompromising career; and John Galt goes on to gain his freedom to live his own life in a world run-amuck with irrational philosophy that seeks to enslave him. Their struggle was not easy, in either novel, but by following the principles of a fact-based, man-centered morality, they were able to be successful, in the long-run, because they put the facts on their side by using reason as a guide. The same can happen in any man’s life, so long as he is rational and going by the facts according to what those facts mean towards his own life by a rational standard. By acting on those goals which are in fact beneficial to his life – on all levels – his happiness can be achieved in a moral state of living well. As Tara Smith put it in her book on egoism (Viable Values), to be moral by a rational standard means gaining more life to live and to be happy about it – one gains a more joyful life, because one is not fighting either the reality of man’s nature or reality in general, attaining a harmony between both. http://www.amazon.co...ostRecentReview
  7. If there's any morality, justice, or even rudimentary decency in the cosmos, and the biota of The Milky Way, then the consciousness, spirit, and soul of Steve Jobs lives on. Any alien of any "humanity" and quality would rescue and save his living, thinking essence. As for any super-terrestrials which could do it, but didn't do it -- to hell with them, and the galactic horses they rode in on!
  8. I found this very interesting article criticizing Steve Jobs for pursuing his own self-interest and producing an awesome product. At the same time, it lauds Bill Gates for his philanthropy and his disassociation with his company in 2006 to better achieve his philanthropic goals. http://www.businessweek.com/management/idolize-bill-gates-not-steve-jobs-11012011.html?campaign_id=rss_topStories The article is clear evidence of the difference between Objectivist ethics and the prevailing philosophy today. Enjoy!