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  1. 6 points
    One of the greatest regrets of my early life is cutting off ties with a girl I loved, and several of our common friends, because I couldn't have her. Yes, staying friends would've been painful...and, back then, I thought pain was a hindrance to any kind of accomplishment or success, and therefor to be avoided at all cost...but, as I found out later: pain is a part of life. A necessary, and therefor GOOD part of life. It would've TAUGHT me a lot, about both myself and the nature of the human experience in general. So just take the pain. Don't betray your values, by removing a good person from your life, because you're scared of a little pain. If you take the pain of a short term, probably illusory heartbreak, you will be rewarded for it with a learning experience you can't access in any other way... and possibly a lifetime of friendship as well. P.S. You DO want to stay away from any kind of an exploitative relationship. My post assumes that your relationship with her is a straight forward friendship (like mine was), and she is not taking advantage of your feelings in any way.
  2. 5 points
    I’m in the Cayman Islands now, where I just had my second Regenexx-C procedure with culture-expanded stem cells. I saved for it for two years. We treated almost every joint in my body. The first procedure 20 months ago probably saved my life, and I’m stoked to get even more improvement from this one.
  3. 5 points
    DavidOdden

    Race Realism

    As you think about this topic, I suggest that you keep in mind the possibility that “race” is simply a mistaken concept, a mis-identification. It’s not like “gremlin”, “unicorn” of “free lunch”, being purely fictitious, but is is sufficiently detached from reality that it needs to be consigned to the intellectual trash heap that also contains phlogiston and epicycles. In its place would be some concept pertaining to human evolution and genetics. The genetic concept of “haplogroup” is based in objectively measurable fact, and the study of Y-DNA and mtDNA haplogroups has produced some interesting results pertaining to population genetics. (The reason for these 2 groups is that they do not recombine, so Y-DNA gives you good information about the patrilineal line and mtDNA is about the maternal line). In tracing shared mutations, you can come up with something resembling a “family tree” of humans. There are geographical correlates of haplogroups, where for example haplogroup A appears in parts of Africa especially among the San, who have probably been hanging on in the same spot for tens of thousands of years. Haplogroup A represents the “original situation”, lacking any of the subsequent Y-DNA mutations. And then you start adding mutations, and you check the geographical distribution of that mutation. (Geographical distributions have to be controlled by knowledge of history, for example the Siddi in India were transported from East Africa about 1500 years ago; obviously, Europeans only appeared in the New World a few hundred years ago). There are some surprises there, for example haplogroup B is high frequency in Africa, but also among the Hazaras of Afghanistan, which is surprising since usual racial classifications would have them be Mongoloid. Eventually you will get to haplogroup L-M20 which has high frequency among Tamils and I assume Malayali. It is also frequent (though not as frequent) among Pashtuns. Again, Dravidians can be racially classified in lots of ways, depending on what morphological features you’re attending to; Pashtuns are pretty much standardly classified as Caucasian. So the problem is that there is a physical reality (a genetic fact, which refers to your ancestry) which however doesn’t match well with any extant theory of “race”. The reason is, simply, that the theory of “race” is based on a false premise of absolute and instantaneous separation of humans – as though God split the human race into 6? groups and instantly transported them to their ancestoral homelands. Instead of race, we have a better concept of haplogroup, which is actually related to genetics. There are very many haplogrops: it is a hierarchical concept.
  4. 5 points
    Nicky

    How much danger are we in? What can we do?

    Yes, of course. Western countries are democracies. Ordinary citizens decide who runs our governments. We should vote for leaders who recognize basic facts about Vladimir Putin, such as: 1. He is a murderer, behind a series of assassinations and assassination attempts both at home and in countries around the world (including Britain, which shows how brazen he is). 2. He is fueling the Ukrainian civil war. 3. His intelligence services hacked the DNC, and released compromising information to Wikileaks in order to prevent a Clinton victory. This was an unprecedentedly hostile act. While espionage, including hacking, is par for the course between competing world powers, none of them have dumped the information they obtained through espionage onto the web, to influence elections, before. As such, this is a new level of hostility, which warrants an equally hostile response. 4. The DNC hack is part of a media and intelligence campaign aimed at destabilizing western countries. It is Russian propagandists (behind outlets like Russia Today) and intelligence services working together to sow confusion and poison western politics. In other words, we need to elect leaders who recognize Vladimir Putin as the enemy, treat him and his government as such, and retaliate proportionally for every single act of aggression or attempt to interfere. And, of course, we need to speak up about these basic facts, whenever someone is willing to gloss over them and write them off as "the leftist media trying to justify losing the election". Not saying they're not doing that, by the way. But what the leftist media is doing doesn't change what the facts are.
  5. 4 points
    StrictlyLogical

    Grieving the loss of God

    I'm no psychologist, but it is fairly common knowledge that grief is a natural part of life, if we conceive of it broadly as going through the process of psychologically dealing with loss. Loss is natural and ubiquitous if one is alive, growing, or changing... all the time one loses one's former self to become something new , something more (or different), a process of being is not static - it is a process of becoming. We transform from a dependent child to an adult, we learn to accept that Santa Claus is a fiction, as an adult we accept "the highschool years" as a part of our ever evolving lives and not its definition, and we must learn to make the transformation through old age and decline as well... These transformations and the subsequent introspections of the differences of self, require a process to fully deal with. We are aware that those who do not properly process these changes, as with those who do not properly process the death of a loved one, have psychologically unresolved issues... which can and will be problematic, until they are properly processed and there is closure and acceptance of the reality of that particular loss or change on a deep psychological level. One of the biggest psychological transformations a person can go through is to convert from an adherent of the religious/supernatural/mystical to a complete atheist. This is no trifle... it is a fundamental shift of a world view, indeed a view of the universe, all of existence, its relation to the self and the very definition of self also. Is anyone aware of any authority, academic, or psychologist who delved into, contemplated, and/or wrote substantively on the subject matter of the psychological process of Grief necessary for fully completing the transformation from religion to atheism in a psychologically healthy manner?
  6. 4 points
    Ninth Doctor

    Grieving the loss of God

    This came to mind, though she's not a psychologist: If you know someone going through it, good chance this talk will be relatable. The transition from Catholic to Atheist is long in my past, so I'm more interested in people's thoughts/experiences with the social context of being a member of this particular oppressed minority. Especially at work. I avoid the subject at work, and when asked try to leave it at "I'm not religious". But there's always some nosy parker. I once had an outside consultant I had barely met tell me, intending it as friendly advice, that the only thing he knew about me is that I'm an atheist and that I shouldn't let people know that. He was from a communist country and hadn't been raised with religion, so he was speaking as one atheist to another. "Just tell them you're spiritual". Up to that point I'd only had one person quiz me about my religion, starting with "where do you attend church?"; suffice to say she was not about to take "I don't" as a final answer, and she was one to make the most of her time around the water cooler. And I didn't even use the "a" word. This was years ago, and I didn't stay there very long. Nevertheless, it rankles.
  7. 4 points
    NOW, obviously. Lifespans are the longest ever, people are more civilized, every single life is a zillion times wealthier, leisure time abounds, knowledge only goes up because all past knowledge is instant and free, ice cream only gets more popular so we have like 500 more choices than ever before, and humanity still has its built-in bullshit meter intact. Now, a lot of people just need to realize it's this good not because it always was.
  8. 4 points
    KALADIN

    The Serene Metaphysic

    Two quotes to begin. The first: “In general, it is absurd to make the fact that the things of this earth are observed to change and never to remain in the same state, the basis of our judgment about the truth. For in pursuing the truth one must start from the things that are always in the same state and suffer no change.” - Aristotle, Book 11, from his Metaphysics. Now the second: “Serenity comes from the ability to say ‘Yes’ to existence.” - Ayn Rand, 1973, from her essay “The Metaphysical versus the Man-Made”. Any science of first principles rightly supposes that the justificatory structure of our schemas and assertions are terminal. It would seem then that there ought to be a terminus of judgment also, for how is one to judge a thing which can not be justified, even in principle? Justification surely is a form of explanation, namely one which identifies a cause whose identification itself deals in adherence to a kind of normativity appropriate to the production of human knowledge. Aristotle points out that all explanation is in terms of something more fundamental, and nothing is truly capable of explaining itself, for nothing is more fundamental than itself - it simply is itself. It has seemed strange then to philosophers throughout history that those concepts and principles occupying the base of human knowledge, being capable neither of having explanation or justification, should still be the ultimate source of both, hence the perennial quest for and atheological concerns towards an explanation of something like Being as such. This sort of meta-attitude is not confined to metaphysics or what calls itself metaphysics. Indeed in Hume’s infamous passage about the inescapable bifurcation or rather the inexplicable marriage of descriptive and normative statements, we see the presence of an anxious, “something from nothing” worry more familiar to us in the context of discussions about God. We may find this sort of sentiment just as easily in epistemologies also of the last century, where neo-Kantians like Wilfred Sellars marshal the notion of inference as constitutive of the perceiving act so as to escape the undesirable conclusion that the perceptually given could at once be justificatory and non-propositional, i.e., not itself justified or justifiable. The ability of certain things to be a power unto themselves has always been met throughout history with skepticism and derision, especially by philosophers. While this fact may owe some to the prevalence and intuitive attractiveness of a naive necessitarian conception of causality (which itself necessarily invokes a prime mover), where the supposed constant conjunction of motion is appropriated as identifying the form of epistemic relations or ethical systems, I believe the source is more complicated in matter if not in form, and partly social. Namely, that in human interaction we constantly seek the identification of a final cause to explain the behavior of the human agents we interact with. And insofar as these motivations are explicit - as is the case with more noticeable, determined action - the cause can be expressed in propositional form, and we are thus loathe to think that any cause ought not to be able to expressed to one another someway, somehow. Even in relations lacking humans altogether, say perhaps the evolutionary development of an alternative organism, we identify the final cause of species survival and propagation as an explanatory summation of the efficient - and principally chemical - causes responsible for an organism’s biological integrity. We understand our mature language to be capable of reaching all corners of nature, both now, before, and forevermore. We understand and believe then that if there are no reasons to accept something, then there can certainly be no reasons not to reject it. And it is precisely here, in elevating a particularly - and this is key - conceptual mode of grasping existence to legislate what is and is not permissible to treat as existent that all philosophical hell breaks loose. The explicit error is thus: the holding of the man-made, for no conceptual artifact is necessary, to constrain the metaphysically given. That is, the total inversion of epistemological primacy, of treating not perception but conception as cognitively basic. There is really only one tradition in the history of philosophy which explicitly recognizes a kind of metaphysical acquiescence as the source of epistemological accuracy, and that is the Aristotelian one, of which Objectivism is a part. Just as Aristotle refuted logical determinism by affirming the direction of truth to move from the metaphysically given to the man-made, so we may chastise those anti-foundationalist tendencies which make much ado about the fact that those so-called primaries of cognition cannot be explained or justified, yet serve as the source of both; the primaries, insofar as they constitute an identification of the relation of man's necessary formatic apprehension (for to be aware is not merely to be aware of something, but to be aware of something somehow) of existence to existence are not to be judged. The man-made can not arbitrate how the metaphysically given ought to be, or how its epistemic status ought to present itself, indeed the very concept of “ought” is inapplicable. It as arbitrary to assert that because primaries are inexplicable they are somehow invalid or untrustworthy as it is to rule out the concept of “inertia” with Aristotelian physics. In both cases, perception, our primitive and primary contact with and awareness of reality - because it is metaphysically given and the identities of the human, sensory apparatus as well as the existents which act upon them are outside the power of human volition, of human making - vindicates what may be thought of as possible and trustworthy, and no more and no less. You may recall that I mentioned that there can be no reasons given not to reject the metaphysically given, and this is true unless those reasons are tied to some normative conception of what it is thought should be about and what it should serve. Indeed one is always free to ask: “why shouldn't I contradict myself?”. Objectivism has no answer to give this question save: man shall not live on thought alone, and if he is to acquire his bread also, he will need non-contradictory thought and a non-contradictory method to achieve it. Objectivism does not judge the metaphysically-given precisely because its recognition, its identification, is the means of making proper judgments about it, its very precondition. To say “yes” to the metaphysically-given is not to judge it as true or good, but to acknowledge the metaphysically-given fact that correspondence between and conformity of the metaphysically-given to the man-made is good or otherwise conducive to the survival of the man-made, and moreover still that the content of this relation is itself metaphysically-given. Objectivism does not promote an attitude of metaphysical acquiescence as true because it is good, but as good because it is true. Power over nature does not come from asserting man's omnipotence, but from asserting where and indeed how power is possible to him. To paraphrase Bacon: Nature, to be commanded, must not be judged.
  9. 4 points
    softwareNerd

    Donald Trump

    I'm not sure on what you base your view of the psychology of middle-class Americans. What Trump saw was the the number of whiny whites had grown to a point where they had become a voting bank that nobody was speaking to. He saw that the Democratic party had started ignoring these people, and not been giving them enough hand-outs. These people felt invisible. In the wake of the great recession, they were also scared. For 40 years, ever since early Japanese competition, people have been telling these cohorts that the world is changing and they'd better adapt. Many did. But, too many pouted and refused to adapt. As if the world owed them a living! Japan came, the Asian tigers came,...and there was blowback each time, but net-net the system adjusted. Then the Chinese came -- a billion workers. And these Americans, still competing mostly on their low-skilled labor -- and having not heeded a few decades of warnings -- were finally scared. The great recession was the final straw. These loser Americans were then looking for someone to blame for their folly. Trump saw that. And, trump is a master of blaming others. And truth has no meaning to him, so he was the right person at the right time. Hillary was seen as "status quo", so these unthinking Americans -- clueless about right and wrong political ideas -- wanted to kick out anyone conventional. A bit to his surprise, trump found himself leading. Being the zero-ego that he is, he was expert in reflecting back the emotions of the crowd. A populist in the worst possible sense. He does not represent self-reliance, self-esteem and independence. He won because he pandered to the whining low-middle class white voters who think the world owes them something, and who think any type of intellectualism is just trickery.
  10. 4 points
    The Soviets, and now the Russians, have been trying to influence U.S. politics for decades, primarily by influencing public opinion. And, not just U.S., they did the same all over the world. The most blatant way was to helping professors and intellectuals who were favorable to socialism. They would invite them to see how well their revolution was going, they would provide them with "data" about how well their economy was doing. It seems unbelievable now that Samuelson's widely used Economic text book kept projecting that the U.SS.S.r would surpass the U.S. in a decade a two... and continued to predict this through years of revisions. Another thrust was the aiding of anti-war and anti-nuke movements all over the world. Along with that, they always had an eye out for disaffected groups in the west, and would help fringe groups if they were railing against the political system of the west. It did not matter if the ideology of such groups was counter to their own. In the eyes of a Russian KGB/FSB officer, a fringe group with a religious agenda or even with a radically free-market agenda is a potential asset. There's potential for such groups to spread dissent while never actually succeeding too much; but there are all sorts of related advantages in using local groups for cover and to lend an domestic legitimacy to other activities that may otherwise appear suspiciously Russian. In the post Soviet era, semi-private organizations like RT work with this as their dual agenda. Social media opens another avenue. From their premises, the Russian FSB would be stupid not to use this new media, when it is available, and becoming the primary source of news for so many U.S. voters. It's also a place they have a slight advantage, because they are quicker to censor things they do not like. SO, they set up organizations to publish on social media, for a U.S. audience. Of course, "publish" means something different from traditional media. On FB, you have to create sock-puppet accounts, build networks of friends, build cred, and then start to send out the propaganda. In the last election, the Russians seemed to have preferred Trump over Hillary, but that is in keeping with their usual playbook of disrupting the establishment. I doubt the potential policies of the two candidates was a big deal. And, apart from social media, they also influenced people in Trump's campaign, promising them dirt on Hillary, and possibly delivering. U.S. Politics: None of this implies that Trump won because of Russian influence. Is it possible that he did? Yes, of course. Given the razor thin margin by which Trump won the election (only certain states matter in this calculus), and given how big a role Hillary's negatives played, it is possible that a small percentage in swing states might have voted differently. Even those voters themselves would not be able to tell you; so, it is an impossible question to answer either way. The only thing that makes it "possible" and plausible is the thin margins and the nature of the positives/negatives. It is really bad strategy -- from the Democratic perspective -- to think that Trump won because of the Russians. If they truly think this, they won't address their actual weaknesses: the things that explain the bulk of the difference in votes. In my judgement, influential mainstream Democrats do not believe this. They understand that people wanted to chuck them out, and that they had a candidate whose core message was "more of the same". However, most Democrats are willing to spread this narrative because it is the only explanation that many party faithful will buy. This is short-sighted, because their best long-term solution is to re-position themselves a bit, for which they need to explain the real reason they failed. Instead, they seem to be hoping that the country will tire of the buffoon in the White house in 4 years. it's a gamble; but they've been in this game for a long time, and understand how difficult it is to change their members' ideology. Back to the Russian menace: At heart, the problem with the country is the ignorant and confused American voter, who has mostly bought in to statism as a theory of politics. With such voters being the vast majority, they'll keep voting for statist politicians and cheering statist laws. Whether it's Trump or Hillary, ... that's not going to make any fundamental changes to the country.
  11. 3 points
    softwareNerd

    National Borders

    Do you take any of those points seriously? People who make those points are either rationalizing or using them to try win an argument. Their real argument is that they don't want more than a certain number of immigrants each year, because it dilutes existing culture and brings competition for jobs.
  12. 3 points
    dream_weaver

    Which Eternity?

    It was in the Analytic-Synthetic Dichotomy to be found: The climax of the "miraculous" view of existence is represented by those existentialists who echo Heidegger, demanding: "Why is there any being at all and not rather nothing?"—i.e., why does existence exist? This is the projection of a zero as an alternative to existence, with the demand that one explain why existence exists and not the zero. Granted the claim of the "miraculous" view is not stated explicitly in your lines leading up to it, but Heidegger's demand resonates in the cited portion. The denial that it is "NOT Reification of the Zero" brushes aside just 'what' is the alternative to existence.
  13. 3 points
    Replaced it with a quote from Howard Roark, rather than Ellsworth Toohey: I've always demanded a certain quality in the people I liked. I've always recognized it at once --- and it's the only quality I respect in men. I chose my friends by that. Now I know what it is. A self-sufficient ego. Nothing else matters.
  14. 3 points
    . I’ve had Scott Ryan’s 2003 book critiquing Rand’s epistemology about four years, though I’ve not gotten to work through it fully. His book displays considerable knowledge of Objectivism and some other philosophy as well. I have the impression that his is one of the two most substantive book-length critiques so far of the Objectivist philosophy itself (the other being Kathleen Touchstone's Then Athena Said). The material quality of his book, paperback, is excellent. The quotation from Intrinsicist is from page 41 of Ryan’s book. Mr. Ryan died in Feb. 2016 at age 52. He had a degree in mathematics, and late in life, he earned a JD. He was an esteemed participant in a blog of Edward Feser, who is author of a very helpful book Scholastic Metaphysics – A Contemporary Introduction (2014). Greg Salmieri observes in his 2008 Ph.D. dissertation Aristotle and the Problem of Concepts: "It may be that the dominant non-realist theories of concepts in the history of philosophy all render concepts subjective, but it does not follow from this that all non-realist theories must. There is room for theories that hold that concepts have an objective basis, without having univesals as their proper objects." The qualification “proper” in Greg's phrase “proper object” is meant as in Aristotle's speaking of a given sensory modality's proper object. So as an Aristotelian conceives of sound as the proper object (dedicated object, we would say in engineering) of hearing, the Platonist conceives of universals as if they were proper objects of concepts. Greg argues that Aristotle did not think of universals as “proper objects” of concepts. In his 1964 Ph.D. dissertation, Leonard Piekoff has a footnote on page 107 in which he cites an old jewel. That jewel is The Theory of Universals by R. I. Aaron (Oxford 1952). In this work, the author treats the varieties of realism, conceptualism, and nominalism across the history of theory of universals. He argues the sound points and bases of each and what each of them of itself leaves out of account. In the end, like Rand, but earlier, Aaron rejects all realism, conceptualism, and nominalism as inadequate. He then sketches what he takes to be the right theory, so far as it goes. I add that last clause because he had not got onto Rand’s idea of measurement-omission analysis of general concepts (and related analysis of similarity relations). This book, and of course Peikoff’s dissertation, is work to which Peikoff would have exposed Rand in those years leading to her publication in ’66-67 of her own theory of universals and concepts. Aaron titles his sixth chapter “Is There a Real Problem?” He responds to various reasons for thinking there is no such problem. He proposes that it is not wise, given the history of the problem and reasons against there being any problem, to begin with the questions “Are there universals?” or “Is the universal a word?” He begins, rather, with the question “How do we use general words?” which engenders more narrow questions such as “What past experiences are necessary to successful use of general words?” and “What sort of objects and what sort of arrangement of objects in the experienced world enable us to use general words successfully?”
  15. 3 points
    Reidy

    Why Read Aristotle Today?

    The author is apparently unaware of Rand, but much of what she has to say is of Randian interest. https://aeon.co/essays/what-can-aristotle-teach-us-about-the-routes-to-happiness?utm_medium=feed&utm_source=feedburner&utm_campaign=Feed%3A+AeonMagazineEssays+(Aeon+Magazine+Essays)
  16. 3 points
    Peter Suderman of Reason Magazine argues that, "Under Trump, Republicans Have Become the Party of No Ideas." Suderman makes some disturbing connections of data with his thesis, such as the following: Ayn Rand's image of the hollow oak seems particularly apt, but this will do. (Image via Pixabay)... Republicans are not merely struggling with difficult vote math, or with converting broad ideas into legislative form. They are abandoning the notion of a policy agenda entirely. That abandonment can be seen in the slew of GOP retirements -- more than two dozen so far, including a large number of committee heads, who have historically taken charge of writing legislation and moving it through the congressional process. In a very real sense, the Republican Party, or at least the party as we have known it, is calling it quits. The most notable of the retirees is Speaker of the House Paul Ryan, a veteran lawmaker who built his career as a legislative entrepreneur, the closest thing the GOP had to an idea man, pitching a broad policy agenda he at one point dubbed "A Better Way." Even among Republicans, Ryan's ideas, especially on entitlements, were always more popular in theory than in practice, and Ryan's status as a deficit hawk was often overrated. But at the very least his ideas served as a sort of ideological placeholder, a sense of what the party should, or could, aim for in the absence of a more promising program. [bold added]Signs of this were evident during the campaign, as Bret Stephens noted in the Wall Street Journal back in 2016, when he commented on the leadership of the GOP folding like a cheap law chair after Trump became the nominee: What isn't normal is the ease with which so many conservative leaders, political and intellectual, have prostrated themselves before Mr. Trump simply because he won. In July, Dan Senor, a senior adviser to Mitt Romney in 2012, tweeted that he had once commiserated with a Midwestern governor about how unacceptable Mr. Trump was as the GOP nominee. That governor? Mike Pence. As for conservative thought leaders, the book that comes to mind is Julien Benda's 1927 classic, La Trahison des clercs, "The Treason of the Intellectuals." Benda railed against a new class of European thinkers who specialized in "the intellectual organization of political hatreds," the "desire to abase the values of knowledge before the values of action," and above all "the cult of success," based on "the teaching that says that when a will is successful that fact alone gives it a moral value, whereas the will which fails is for that reason alone deserving of contempt." [bold added, links omitted, format edits]But lest you think Stephens is some kind of prophet, consider the following words, written over a half-century ago by Ayn Rand: [T]o those of you who do wish to contest [this country's uncontested collapse] -- particularly those of you who are young and are not ready to surrender -- I want to give a warning: nothing is as dead as the stillborn. Nothing is as futile as a movement without goals, or a crusade without ideals, or a battle without ammunition. A bad argument is worse than ineffectual: it lends credence to the arguments of your opponents. A half-battle is worse than none: it does not end in mere defeat -- it helps and hastens the victory of your enemies. At a time when the world is torn by a profound ideological conflict, do not join those who have no ideology -- no ideas, no philosophy -- to offer you. Do not go into battle armed with nothing but stale slogans, pious platitudes, and meaningless generalities. Do not join any so-called "conservative" group, organization, or person that advocates any variant of the arguments from "faith," from "tradition," or from "depravity." Any home-grown sophist in any village debate can refute those arguments and can drive you into evasions in about five minutes. What would happen to you, with such ammunition, on the philosophical battlefield of the world? But you would never reach that battlefield: you would not be heard on it, since you would have nothing to say. It is not by means of evasions that one saves civilization. It is not by means of empty slogans that one saves a world perishing for lack of intellectual leadership. It is not by means of ignoring its causes that one cures a deadly disease. [bold added]This is what Rand said of the conservatives back then, when they still were pretending to offer an alternative to the left. Suderman and Stephens rightly observe the effects of what Rand discussed then, but they don't go far enough. It's not just that the conservatives failed in 2016 or now -- it's that they are no longer even bothering to pretend to be serious opponents of the left. Whether that be because they don't know or don't care what will happen as a result of failing to do so, is as irrelevant as they will prove to be in the long term. As for anyone not wishing for a Bernie Sanders's version of the American dream (as is being realized today in Venezuela), I strongly recommend reading the entirety of Rand's Conservatism: An Obituary. We need ideas, and if Donald Trump has given us anything more than a few random rollbacks to particularly bad regulations, it is this: He has shown -- sooner rather than later -- that the GOP is not the "party of ideas" we need for an actual return of America to the greatness of capitalism. -- CAVLink to Original
  17. 3 points
    MisterSwig

    The Royal Family of Nominalism

    In the November 1966 issue of The Objectivist, Ayn Rand wrote: It might be said that fifty years ago nominalists self-identified as "non-binary definitionists." True and false pertained to propositions, but not definitions. A proposition suggests mere possibility, but a definition suggests actual certainty. And certainty implies knowledge of reality. If the goal is to enslave people's minds, then you certainly don't want to encourage them to pursue knowledge of reality. Fast forward fifty years to today, and the nominalists' appetite for slavery has turned to the social-political realm. Now they self-identify as "non-binary genderists." Male and female pertain to propositions, but not definitions; the mind, which possibly reflects reality, but not the body, which certainly reflects reality. If the goal is to enslave people's bodies, then you certainly don't want to encourage them to pursue knowledge of reality. Slavery is about controlling people's minds and bodies. Nominalism is a philosophy of slavery. A nominalist wants to be a master, a ruler of humans. And so he places himself above normal humans, both mentally and physically. Mentally he is a "non-binary" word-maker, whose speech must not be questioned. And physically he is a "non-binary" entity, whose very identity must not be questioned. When he says he is this or that, then he is this or that. And if he orders you to call him she or they, then your duty is to call him she or they. For he is the master, and you are the slave. He is a member of the "non-binary" royal family. And you are part of the lowly, unenlightened "binary" or "cisgender" class. If Rand were alive, she might say that nominalism has managed to reach an even deeper depth than anyone ever imagined possible. Verbal and sexual aberrants are being crowned as intellectual and moral superiors. And we, the normal ones, are the tolerated clown jesters of the circus kingdom. Drag queens and miladyboys. Bow down to your new rulers!
  18. 3 points
    MisterSwig

    A Complex Standard of Value

    There has been some great discussion about values lately, and so I'd like to present a brief case for my notion of a complex standard of value. Any feedback or criticism would be appreciated. This is only the beginning of a work in progress. I start with the idea that humans have three basic aspects: the physical, the mental, and the biological. Also, for each aspect we can hold a separate standard of value. For the physical it's pleasure over pain; for the mental, it's knowledge over ignorance; and for the biological, it's health over sickness. Next, many people seem to believe that man is primarily one of these aspects, while the others are secondary. They argue for what I call a simple standard of value. If man is primarily physical, then his standard of value is pleasure. If he's primarily mental, then his standard is knowledge. And if man is primarily biological, then the standard is health. I call such positions the Simple Man Fallacy. It means taking the standard of value for one aspect of man and applying it to the whole person. I suppose it's an example of the fallacy of composition. I believe it is critical that we form a complex standard of value which integrates the three standards of man's existence: pleasure, knowledge, and health. Rand of course argued for the standard of value being man's life. But there is much confusion over what that means precisely. She said it means: "that which is required for man's survival qua man." And what does that mean? She explained: This is a complex answer that is difficult to digest. For example, how do we figure out which terms, methods, conditions and goals are required for our survival as a rational being? Well, to answer that question, I suggest we consider in equal measure the three basic aspects of our existence: the physical, the mental, and the biological. We should formulate a complex standard of value which integrates our critical needs for pleasure, knowledge, and health.
  19. 3 points
    The Ayn Rand Letter Vol. III, No. 9 January 28, 1974 Philosophical Detection There is an old fable which I read in Russian (I do not know whether it exists in English). A pig comes upon an oak tree, devours the acorns strewn on the ground and, when his belly is full, starts digging the soil to undercut the oak tree's roots. A bird perched on a high branch upbraids him, saying: "If you could lift your snoot, you would discover that the acorns grow on this tree." Fable writer Ivan Krylov monument in Saint Petersburg A Poem: The Sow Under The Oak Tree A poem by Ivan Andreyevich Krylov, translated by Yana Kane Beneath an oak a sow pigged out on acorns, Then napped under the shady canopy, At last, refreshed, she set her snout to digging, Baring the roots that fed the ancient tree. “Stop! Stop!” called out a raven from the branches. “The oak tree’s roots are damaged when you dig.” “What do I care if this useless stump does wither? Acorns are all I’m after,” said the pig. The oak tree’s voice then joined the conversation. “Ingrate!” said to the swine the mighty tree, “If you could lift your snout up from your grubbing, You’d see that all the acorns come from me.” ------- An ignoramus mocking education, Scoffing at science, is blind just like that sow, Failing to see that on the tree of knowledge Ripened the comforts he’s enjoying now. A Hog under an Oak Ivan Krylov A Hog under a mighty Oak Had glutted tons of tasty acorns, then, supine, Napped in its shade; but when awoke, He, with persistence and the snoot of real swine, The giant's roots began to undermine. "The tree is hurt when they're exposed," A Raven on a branch arose. "It may dry up and perish - don't you care?" "Not in the least!" The Hog raised up its head. "Why would the prospect make me scared? The tree is useless; be it dead Two hundred fifty years, I won't regret a second. Nutritious acorns - only that's what's reckoned!" - "Ungrateful pig!" The tree exclaimed with scorn. "Had you been fit to turn your mug around You'd have a chance to figure out Where your beloved fruit is born." A paragraph from Alexander Volokh: Twenty-Five Years Of Environmental Regulation: What Americans Have Learned Even in the absence of the legal system to settle disputes, the very existence of private property was often an effective conservation device. For example (or rather, for a counterexample), many of you may remember the fable by Ivan Andreyevich Krylov about the pig beneath the oak, who ate its fill of acorns and started to dig up the roots of oak. "But this will harm the tree, you know," from the oak's branches said the crow. "Without its roots, the tree may dry." "Oh, let it!" was the pig's reply. "What do I care? The roots don't matter. I just want acorns -- for they make me fatter." In America, we call this the story of killing the goose that laid the golden eggs. Economists call this problem "The Tragedy of the Commons" -- when a resource is collectively owned, no one has an incentive to invest in the improvement of that resource. Instead, they have an incentive to chop down the tree and take the acorns before they are ripe, because if they don't, someone else will. This is why Americans have dirty public parks. On the other hand, private ownership of the resource encourages responsible stewardship. This is why Americans have clean private lawns. If the pig had been a shrewd businessman who owned the oak and had secure property rights, he would have waited until all the acorns were ripe, and probably would have planted more trees and sold the excess acorns. Click for additional illustration of the Krylov's fable "Pig under the oak" by aleks-klepnev found at Diviantart.
  20. 3 points
    I haven't watched it either but since that didn't stop you from posting about it I'll post about it too. There is no danger whatsoever. The whole Russia thing is a collective exercise on the part of the Democratic party to attempt to undermine the legitimacy of the last election while simultaneously helping them continue their psychological denial of responsibility for their loss.
  21. 3 points
    Boydstun

    The Law of Identity

    Stanford Encyclopedia of Philosophy -- Process Philosophy --Johanna Seibt (2017) The Activity of Being --Aryeh Kosman (2013) / From the publisher: “For Aristotle, to ask “what something is” is to inquire into a specific mode of its being, something ordinarily regarded as its “substance.” But to understand substance, we need the concept of energeia―a Greek term usually translated as “actuality.” In a move of far-reaching consequence, Kosman explains that the correct translation of energeia is not “actuality” but “activity.” We have subtly misunderstood the Metaphysics on this crucial point, says Kosman. Aristotle conceives of substance as a kind of dynamic activity, not some inert quality. Substance is something actively being what it is.” / This book from Kosman is not an argument over what is true in the matter, only over what Aristotle thought true in the matter. As for true in the matter, I think Aristotle (under this interpretation of him) was wrong, although one doesn’t have to go back to Plato or Parmenides and pals to get things right. And I take Rand as by her philosophy to agree with me in all that. I’d like to add to the other thought in this thread that on the mere face of ‘A is A’ one can say ‘change is change’ even while ignoring ties of change to stasis or to other categories of existence, such as entity (in the Randian sense of that term). But one is then saying much less than one who is saying ‘change is change’ while keeping those ties in mind. At Metaphysics 1030a25–27, Aristotle allows ‘nonbeing is nonbeing’. But he takes such a statement to say far less than were one to say ‘substance is substance’. Those of us who, like Rand, take ‘A is A’ to be making an assertion about existence of A, take A to have ties to other things (counting its own parts as one type of other thing), to have a nature, to have identity (in Rand’s broader sense of the term). For us, saying ‘nonexistence is nonexistence’ is only a sameness of words, a metaphysical zero.
  22. 3 points
    To briefly get back to the original question, it is clear that Peikoff rejects the standard philosophical concept "tautology". The problem with the transcription which KyaryPamyu cited is that it doesn't represent what Peikoff wrote, it's what he said. In his writings, you can see that he abjures the term because he always puts scare quotes around it (plus, of course, what he says about so-called tautologies). It's possible but unlikely that he did air quotes when he said "tautology", and the quotes were not transcribed. "Tautology" is an invalid concept (though you may plead for validity, by removing the thing that makes it invalid). To be valid, there has to be a definition: it has to identify a specific range of things. We don't know what "tautology" refers to, and until we do, it's pointless to get into an extended discussion of it. Since the term is widely used in philosophy, I am inclined to attribute some meaning to it, thus I would more or less accept William O's initial quote from the Cambridge Dictionary of Philosophy: it is The pure form of these statements does not render them always true. A formula which is "always true" is something like "P ∨ ¬ P", but these are meaningless formulas. The proffered tautologies are not of this form. In the Cambridge examples, there might be a valid method of translating the statements into a symbolic form such that these are "tautologies". For example, you have to add a special stipulation of referential identity in these cases (see the last example: we must additionally assert that the first Socrates is the same individual as the second Socrates – we're not mixing Socrates the philosopher and Socrates my dog). Examples like "A brother is a male" is "tautological" not by dint of the form, but because of what we know of the referents of words "male" and "brother", and we know that experientially. It is particularly obvious that one cannot arrive at a formalization of "tautology" by simply inserting the definition of a word, when you are dealing with names, which have no definition. As for concepts and proper nouns, to quote ITOE, "A concept is a mental integration of two or more units which are isolated by a process of abstraction and united by a specific definition". A noun is the label by which we access a concept. A proper noun is a noun identifying units that name that name – they have no CCD. "Cow" identifies a range of existents with certain characteristics; "William" simply is a conventional label that some people have.
  23. 3 points
    StrictlyLogical

    Thankgiving

    We all know how awkward Thanksgiving can be at that moment when some family member asks all to state what they are "thankful" for. Particularly if you want to be completely honest and you are somewhat suspect of what others might consider "thankfulness" to be. While regretfully awaiting your turn... and after having counted the number of people in the "round the table" queue, you begin to ponder: Thankful to whom and for what? For that matter what does it mean to be "full" of thanks? What are these "thanks" you are full of? Are these left over pleasantries that you've gathered up like obligations and IOUs: there's that nice summer day I should have thanked the universe for, oh and that old guy kept the door open for me I should have said something to him, and the grocer lowered her price on bread which I really like I should have given her an innocent pat on the back, oh and my employees, clients/customers, and employer all rationally pursued their self-interest generating economic value all around, which is ALL good... I should have really said something to all of them (over and above eagerly and professionally participating in the value generating interactions themselves??...). A pile of pleasantries indeed... Then again, without a doubt I am proud, proud of myself and my accomplishments, and the bounty of my metaphorical harvests (which do not necessarily coincide with autumn), and proud of my family and friends, for what they have accomplished, who they are, and for the fact that they are my family and friends and that we have made strides and grown together. Without a doubt I am appreciative, appreciative of reality and of many others and their actions, appreciative in the sense that I fully recognize and treat rationally and with justice all that I deal with. And upon a reflection I realize that I already do generally try to exercise justice on a day to day basis, which requires that in every interaction just values in both matter and in spirit are exchanged, but that I could do better... So what is thanksgiving really? Is it a pile of pleasant IOUs to be balanced through a cosmic confessional around a dead turkey or is it a celebration and a reflection on life and its bounty? I think it is more the latter than the former, but perhaps as a small tribute to both, Thankgiving can be seen as a recognition and a celebration of life and a reflection of all its bounty and also an opportunity to resolve to go forward consciously keeping all of it in perspective so that, day to day, in all our interactions, value is created with everyone we deal with, in both matter and spirit, while we all pursue the happiness and life that is ours for the making. Happy LifeCelebMaking! EDIT: So what do you say when finally your turn arrives? Without being too picky about what thankfulness IS (to whom?) and the little cognitive white lie of actually using the term in order to ignore the concept's "inadequacies", the story could proceed as follows: Finally, after your uncle quips something about being thankful for Scotch, with his disarmingly odd smile, and looks your way, you stand up, and raising your glass, you clear your throat, and smile thoughtfully, "To be honest, I'm 'thankful' for this moment in time, a moment to celebrate life and all its bounty, to say how proud I am of us and all of you and everything we and each of us has accomplished and become, and I'm 'thankful' for the opportunity to reflect and resolve to go forward pursuing the happiness and the life that is all, each of ours for the making, and it is you, all of you, I 'thank' for being here, all together, for making this moment and opportunity possible. Thank you!"
  24. 3 points
    For one, that's the liberal left. The Communist left does not like identity politics and engages in class warfare. For the sake of identifying threats properly, you need to know who you're arguing against - we don't want to fight Communism by fighting liberals. The racial stuff is mostly liberal, filled with contradictions. The more important thing to do, at least when making arguments, is to state the position rationally. It would be better to dismantle an ideology alongside an alternative, rather than only point out stupid ideas. If people don't engage you, that's their problem. By doing that, you attract persuadable individuals. Yes, they exist. There's no need to say you'd need a therapist to do that. Appeals to rationality are appeals to people who might care, even the minority of good people who in fact will make a difference. Appeals with memes attracts the lowest common denominator, the people who don't care to think deeply. Sure, they are amusing sometimes, maybe even correct. The issue is that they are still shallow. This is what propaganda relies on, hoping you don't care where it came from, getting you to think the issue is as simple as the image. This is fine to a small degree as motivation where an issue really is that simple. Except, Nazis get that the issue is complex. So they simplify. Make it sound benign. Let people who don't know better keep saying IOTBW, they won't know the point is to slowly make white identity seem important and dominate the race war. No, most people who say IOTBW aren't neo-Nazis. That's the point. It hides the fact that neo-Nazis are running that dialogue. It makes the phrase defendable. An important thesis of Objectivism is that philosophy drives the course of history. It matters where ideas come from. It matters that IOTBW is from neo-Nazis. For this reason, we need a better strategy than to regurgitate a neo-Nazi phrase. The worst reply would be to say you don't care where IOTBW came from. You'd be saying origins of ideas don't matter.
  25. 3 points
    A man from deserts afar wrote this as he gazed to the stars: "There is no greater love than that which comes from god above. Pray the Lord your soul to keep do not thine understanding seek." A boy from Georgia read that book but never took a deeper look. If God's love was real inside this boy, Then why did it seem to steal his joy? He could not feel this god above. He did not know the truth of love. Was lost as those around him said, "You'll find your heaven in the end." For years he searched, blind and sad. Was love in this world not to be had? A woman from tundra afar wrote this as she gazed to the stars: "There is no greater love than what a man for himself does. Pull pride and reason off the shelf and let your guidance be yourself." The lost boy, then a man become Knew that his search was now done. He felt the love inside his soul; for his own sake, he was made whole. For the first time since his birth, he could have heaven here on earth. No waiting on a realm unseen, when this world can fulfill man's dreams. There is no greater love than this: to live life here in selfish bliss.
  26. 3 points
    I don't think philosophy is all that dissimilar to other ideas through history: man made flight, electricity, combustion engine etc., etc. All these ideas became popular because they resulted in worthwhile concretes. They weren't ideas the general public could've successfully been presented with, in theory alone. There was a need for concrete achievements, to go along with the ideas themselves. So that's the key: to go along with all the activism, people who like the ideas should live good lives, and that achievement will cause interest in the ideas that shaped that life. That doesn't mean activism is useless, but activists need to be conscious of the full range of their communication: both the intended and the unintended messages. For instance, an Oist activist focused on pointing out the flaws of the political system may think he's just communicating political ideas, but, in reality, to the average person, he projects a sense of isolation and even fatalism (us vs. them, as SN put it). When there's a contradiction between a more concrete and a more abstract message, people (rightfully) give more weight to the former. So that activist is hurting more than he's helping. To effectively control the message, and only communicate what he intends to, an activist needs to be well versed in communication and dedicated to the work full time. Even if you're naturally charismatic and an effective leader in your day job, it's not enough. Your message, no matter how convincing, can still be presented selectively, or misrepresented, by others (both in the traditional media and on social media). So you still have to be deliberate about everything you do and discerning about who you talk to...and that takes a lot of expertise and tedious research. Just to be clear: you don't have to be "fun", charming, or even nice and friendly, to be an effective communicator. Trump's an effective communicator...I doubt even his minions would ever accuse him of any of those four things. But you need to be aware of the times when you might be perceived as unhappy or a pessimist (as well as of the many other unintended messages we send out on a daily basis).
  27. 3 points
    I think this smuggles in the premise that pursuing survival (the 'pure' type) would never require you to temporarily diminish your momentary wellbeing for the sake of increased survival later on. In reality, pursuing survival pretty much requires you to incur 'hits' to your momentary survival. As the norm, I might add. A while ago I heard an anecdote by Harry Binswanger in which Ayn Rand was arguing with somebody who denied the law of Identity (A=A) on the grounds that a moving object has no particular spatial position. Every time you look at the object, it is in a different position, so where is it? Ayn Rand replied that the particular object isn't anywhere, it is in transition. Its identity is that it is changing its location. I think that the same thing can be applied to ethics. In fact, it was captured by Rand in her definition of life: 'A process of self-sustaining, self-generated action'. While it may appear a stationary definition, it is exactly the opposite. Survival is not merely a process of staying alive - it is a constant, never ending departure from your current position to a better state. This fact seems to have a expression in the way our brains are made: once you get where you want, you always have to move higher and higher, because you become progressively desensitized to what you currently have. If you suddenly find yourself without intellectual challenge, or doing the same things over and over, you become bored out of your mind. A lot of enjoyment is derived from the process of moving forward itself, from gaining values as well as enjoying values. Just to be clear, I agree with SL (and even Kelley) that flourishing is not the goal of life. To sunder the two is to ignore the hierarchy: life -> value -> survival -> moving forward (flourshing). Ayn Rand understood survival to be a state of transition from a lower state of robustness to a higher one. Death is also a state of transition, which is why you can't judge somebody's course by the claim that he is 'happy'. If his happiness is a slow march into the Lion's den, he's wilfully undergoing a process of slow death, no matter how well he tends to his physical health in the meantime. The excessive prudence that the' survivalist' displays is the result of his Gryllsian view of survival. He don't see the fact that life is actually a broad timeline filled with factors that cannot be separated from each other. Flourishers, on the other hand, tend to speak on the unstated, or unidentified premise that reality is full of things that conflict with survival while enabling flourishing. The flourishing-survival dichotomy is similar to the classical variants of the mind-body break: love vs sex, percepts vs. concepts. In reality, the thrill seeking & cool things that flourishers say they want to do (insteading of being tied to the 'boring' survivalist view) ARE what survival entails. A lack of pleasure and excitement is anti-life in the sense that it moves you away from survival and proper functioning. Rand captured this in the virtue of Pride: a person of unsundered rationality not only has the best life possible to him at any given moment in time, but he's also necessarily in a state of 'transition' to even higher self-esteem, wealth, health etc. Stilness means death, in the sense that every time somebody tries to remain where he already is ('freezing' his survival in place), he is actively hurting his survival, not maintaining it. In the example above, the hero does not gain five years of life by giving up his dream. Instead, he becomes spiritualy diseased. A person who shortens his life for a fuller experience does not forfeit survival, he acts exclusively on the principle of survival. This is not a negation of A=A. Ayn Rand was clear that the standard of value is survival as a specific kind of being. Survival as man does not mean merely longevity. It means pleasure, challenge, hobbies, love, art, friendship, constantly moving forward and other factors relevant to what he is. The values that man needs qua man are his actual means to longevity. A lot of people turn longevity into a contextless standard and then proceed to seek it in ways that not only hurts their own goal, but makes them survive not as men, but as diseased forms of life. Ayn Rand used the term 'metaphysical monstruosity' in Galt's Speech, and gave the example of a bird struggling to break its own wings, or a plant trying to destroy its own roots. So we can identfiy yet another dichotomy here: the longevity vs identity dichotomy. I think Rand would have agreed with me, since she put some examples in her books. For example, the before-mention Galt suicide threat, which appears in the same book as Galt's speech. Surely she must have counted on the fact that Galt's actions would shed some context on her abstract presentation. Galt is not choosing between death (suicide) and survival. He is choosing between two different types of death: by slow torture, or instantaneous. Galt is not motivated by any flourishing-survival dichotomy. His best use of reason told him that he has legitimate grounds to be 100% convinced that his life would become a living embodiment of precisely the thing that his own ethical code condemned. So paradoxically, his suicide over Dagny was a statement of a moral choice, in total agreement with survival qua man. There are legitimate cases where a change to a different course really isn't possible. Let's look at Galt. He longed for Dagny for a decade, a process that slowly imprinted her into his psyche as each day passed. Every time he had trouble getting motivated, he used her as fuel. He watched her go into the beds of two men he admired. He then got her, but.. what if she died at the hands of a bunch of petty people that represent what he despises the most? 10 years of striving and emotional investment, negated in an instant. A decade of his life, wasted. He probably understood the repercussions on his psychology that her death would have caused. He would lose desire to do anything, no matter how heroically he'd try to get on track. Implying he then wasted 5 more years in depression, and that eventually his desire for women returned, what competiton would there be? If another mercilessly-rational woman with the brains and character to build the John Galt line in a collapsing country was around, he would have known about her. For him, it's either the vice-president or nothing. It would haunt him forever. So, contra SL, I would say that sometimes, but not always, 'pursuing a different dream' can be anti-life. I will go on a limb and say that the pure survivalist, Kelley-type position is really the absolute same as the flourisher position, when all of the factors are brought into question. The most ardent Flourisher is actually the most ardent, pure and bare-bones Survivalist. And all 'self-actualization'-based ethical systems are useless unless people understand that self-actualization is not an intrinsic end in itself, but the effect, the natural result of a survivalist ethics. The alternative is accidentaly pursuing 'self-actualization' in a way that goes against its root (survival), which leads to consequences that are too obvious to mention. The self-realization vs survival dichotomy.
  28. 3 points
    Grames

    Donald Trump

    A philosophy of Objectivism that distorts itself and compromises its principles for the sake of wider acceptance is not what I want. Have children and raise them rationally, that is one method that can help gain some additional practitioners without compromising.
  29. 2 points
    Grames

    Which Eternity?

    Is not the view actually put in the positive sense, that it is claimed time is only inside the universe? Time is an attribute of what exists. Outside of the whole of existence there is nothing. Nothing can have no attributes. Nothing can be claimed about what is not-existence. All of that is merely laying out foundations of straight thinking in metaphysics to rule out some mysticism. I would not read Rand as making wild claims about the ultimate fate of the universe, whether it exists endlessly or not or in what form.
  30. 2 points
    I recently read a book called The Power of Habit: Why We Do What We Do in Life and Business. It really helped me make peace with this ever present contradiction between supposed workplace rules and what people actually do, as a rule (not sure how to phrase this exactly...maybe "what people actually do as if they were following a different rule book"?), at work. Because it's not chaos: people aren't acting unpredictably, or unilaterally, when they're ignoring the official rules. They are just following a different set of rules: one that's not written down. But they're all following the same unwritten rules, it's not like one person follows one set, another one another set. You should just read the book, it's really good (the first half is dedicated to individual habits, the second to organizational ones), but I will try to sum it up briefly. It says something along the lines of: organizations, just like people, are guided by habits, not by rules. For instance, you acknowledge that Objectivist principles are rational, and should be followed...but you can't just flip a switch and follow them, you must consciously and constantly work to develop habits that make it easier to act the right way. Same is true for organizations, except developing good habits is even harder, because there are different people, with different values and personalities, involved. I would argue (based on personal experience) that the ONLY way to get people to follow the rules and do so with enthusiasm and good intentions (as opposed to begrudgingly, which produces worse results than not bothering with rules at all) is if the rules are created by EVERYONE in the organization, from the lowliest intern to the top boss, working together and agreeing to them. In other words, you can't impose a set of rules from the top down, and expect your business to stay productive if you're tyrannical about enforcing them. People will simply hate you for it, and work against you. Not just "irrational" people. Everyone. The notion of top down rules one's inferiors just follow unquestioningly goes against basic principles of productive human interaction. That leaves managers with two options: 1. In an ideal situation, with an organization that's small enough, or with a branch of an organization that has enough autonomy, the person in charge of the place does what I suggest above: talks to everyone regularly, asks everyone's opinion on what the rules should be, and finally gets everyone to agree on a reasonable, minimum necessary set of rules people are willing to follow. And, of course, the rules are updated regularly. 2. The second options is what usually happens: a set of rules gets handed down, and promptly ignored. Doesn't mean that anarchy follows. Far from it: as the rules start being ignored, people come up with their own replacement rules fairly quickly. There are conflicts at first (in the process of these rules being formed), but conflict is unpleasant, and people quickly reach compromises meant to avoid conflict, and those settlements end up guiding their actions from that point on. And smart middle managers aren't just aware of these organizational habits, they know how to make slight modifications as needed, to keep things functioning smoothly, and with minimal conflict. They're essentially doing what's described in point 1., but not explicitly (because they don't have the power to do it explicitly). My advice is, figure out these hidden rules quickly, and follow them. When you asked your coworker about the hidden rule concerning eating, for instance, they were beyond forthcoming and honest with you. People usually are, because they love these rules (they love them because THEY made them, and they made them to make work life easier and more productive), and they want to help newcomers understand and follow them to. And once you prove that you understand the system, and are willing to work within it, you can start to influence it as well, and bend it to your will. You have to be willing to start small conflicts, to gain any territory, but people will respect you for it (conflicts shouldn't be shouting matches, they should be calm, brief, rare but well timed expressions of dissatisfaction with someone's actions). And none of this is irrational. It's not ideal, but it's not irrational. It's the second best solution to the problem, when the first one (explicit cooperation to reach the same result) isn't an option. P.S. Don't mistake this with an absence of principles, or dishonesty. Again: in a functional organization that functions in spite of the written rules rather than because of them, people are honest about the unwritten rules. They are honest about their scope (they're not official rules you can be written up for breaking, they are enforced by your co-workers, through social pressure). They are well intentioned about their purpose, and, finally, the rules DO NOT contradict basic human principles like honesty, property rights, etc. If you are not honest, if you do not have the business' best interest in mind, if you steal, etc., these unwritten rules will get you ostracized and even fired more surely than any written rules. And don't think that the above description only fits fast food chains that hire minimum wage workers. I've seen the same habit driven work environment everywhere I ever worked, and in every organization I ever came in contact with. The book also goes into the detailed functioning of organizations like ALCOA, the London Underground, a major East Coast hospital, etc. In a dysfunctional organization, of course, dishonesty, theft, and much, much worse becomes the "rule". Such organizations exist too, obviously. Just look at the history of the 20th century, examples abound. Functional organizations can't exist without freedom of association, and self interested, rational owners and managers. But you haven't posted anything to suggest this organization you worked for was dishonest, encouraged theft, etc. Having a bite to eat during your shift, with the full knowledge and consent of everyone who works there, is not theft. Who knows why that rule was written down (could be anything from regulation to some out of touch manager on a power trip)...point is, no one cares about it. If no one cares about a rule, it DOES NOT MATTER. IGNORE IT.
  31. 2 points
    It is a bit of a paradox: that we want certain values and the easier they come, the more of them we'll be able to achieve, yet if everything is super-easy where's the mental satisfaction to come from? Evolution "made" us feel positive about the work that goes into creating/achieving value. The stoic who achieves value too easily keeps piling on more "to-dos" on his list. This is a good approach, but must be done consciously and by questioning whether one really wants to achieve that value and why. There's a yarn about a young, ambitious MBA vacationing on a small island, chatting with a local fisherman about his life-plan. "I'll join a great company"... "And then what, senor?" ... "I'll form my own company" ... "And then what, senor?"... "I'll go global"... "And then what, senor?" ... and it ends with "And then, I'll buy a plot on this far-away island and retire here to fish for the rest of my life". The epicurean, on the other hand, tells people to chill out and enjoy life. Don't be lazy, he says, but don't be in the rat-race for fame or fortune either. True laziness, in this perspective, is to work so little that you cannot provide for a comfortable life: a nice home, nice food, ample wine, time to relax, and throw in a good bunch of close friends. This approach too makes sense, but can leave the stoic feeling unsatisfied: will I die having done nothing to be super-proud of? The point that's missed in the fisherman's yarn is that the young MBA has a lot of fun (or at least he ought to) through the process of his achievement. Chances are, he'll never even retire the way he dreams of. He'll have the means, but it'll just seem too boring. As an individual, one has to think this through, and make the choice that suits you.
  32. 2 points
    I'm reading a good book that deconstructs all this anti-woman/ PUA mentality, and offers an alternative approach. One that is respectful of women without putting them on a pedestal, and congruent with Objectivism. In fact a lot of it seems to be written from a partially Oist perspective (the author fleetingly mentions that reading Atlas Shrugged in college changed his life, in the book, as well). It's from Mark Manson (who's known for "The Subtle Art of Not Giving a Fuck", which is the second best "life advice" type book I have ever read in my life), and it's titled "Models: Attract Women Through Honesty". ( I don't think "models" refers to fashion models, but rather "things to model yourself after"...but it is an ambivalent title, on purpose...pretty sure it's meant to mock PUAs). The two books are very, very different. "The Subtle Art..." is short, it's written in a provocative style (lots of cursing), it throws flashy, provocative ideas around somewhat carelessly, and uses a wide lens to look at life in general. But it's very interesting, and frames a lot of good life advice in some very surprising and original ways. The "Models..." book on the other hand is longer, analytical, detailed, carefully thought through, and focused on the subject at hand. But, as you go along, you find out something very important: the subject at hand (getting women) is as wide as life itself...because you get women based on who you are, personally and socially, not on what "techniques" or lines you use. So the book actually sets out to encourage the reader to change their entire life, and become an interesting, opinionated, provocative, well dressed and groomed, physically fit, healthy, independent, well traveled, knowledgeable, well read, sexually uninhibited, confident, courageous etc. person. Do that, and women won't be able to resist you...no aggressive, fake alpha behavior needed.
  33. 2 points
    softwareNerd

    Institute for Justice

    While so many American fret worry about issues that are really only marginal to their lives. the Institute of Justice continues is slow and steady chipping away at violations of rights. They just won a case that will restrict civil forfeiture in Philadelphia There's a win on city code enforcement in Charleston and many other Each of these cases is very local. It is easy to despair that it is like fighting a giant with a tiny pin as a sword, inflicting minor cuts. On the other hand, the big-picture approach to philosophical change isn't easy, and with the cases that IJ wins, there is the satisfaction of having helped at least those people, in that one city or state win back some right. If a few women in one city can now make a career hair-braiding, and that let's them earn more money and have a better live: that's something, even if it's a small cut to the system at large. The list of cases continues to grow. Here's the list. In the long run, I think their wins could help other lawyers, in other states and cities, win similar cases. Maybe, one of two of these issues might even become a theme that can be tied together to ripple across the country. All the best to IJ
  34. 2 points
    softwareNerd

    Donald Trump

    There's a substantial number of Trump voters who still think Trump was the right choice as President.While some might have soured on him, only a small minority of those who voted for him would want him gone. I've spoken to Trump voters who seemed reasonable in political conversations 4 or 5 years ago, and who are wary of Trump being over the top, but who would feel disenfranchised if he were removed. The idea that the U.S. is controlled by a "deep state" has spread to a wider section of people. I believe the numbers are substantial, even though not a majority. A large number of people feel out of control and alienated from the system. They do not see it as a system they want; but as a system that is imposed on them. Of course, they're the cause of the system, but there's little hope they will ever figure that out: it's an intellectual feat that is beyond most of them. Some of these folk might actually be happy that a few Trump advisers are acting as dampers to his worst gut instincts; yet, they would only want them to act as dampers, not to do anything fundamental.
  35. 2 points
    Nicky

    Donald Trump

    A high ranking White House official wrote a little essay on the subject of this thread: https://www.nytimes.com/2018/09/05/opinion/trump-white-house-anonymous-resistance.html He didn't leave his name, which should only fuel Trump's paranoia about his subordinates undermining him. Best quote: Another quote: This is not a liberal. It's not a Democrat. This is a conservative Republican. One of many, sitting in a position of power, waiting for the right time to finally end this absurdity.
  36. 2 points
    DonAthos

    All About Evasion

    I've threatened to do this for quite some time... so I guess now is as good a time as any. There's been some discussion on this topic recently, and I'm not opposed to importing quotes -- but for this OP, I'd like to start fresh. I don't have a particular thesis or argument, but I would like to explore the topic of "evasion," and importantly how it intersects with ethics. That is, given "evasion" (however we conceive of it, though obviously that's central to the discussion) what do we do about it? How do we recognize and deal with evasion in others? How do we recognize and deal with evasion in ourselves. Let me back up for a moment. The first time I ever dealt with evasion, and recognized it as such, was long before reading Rand/discovering Objectivism. I'm sure I didn't use the word "evasion" to describe the phenomenon -- probably something like "denial" would have been quicker to my mind -- but I was debating the Biblical story of the Garden of Eden with a Christian friend of mine, and I wished to make a point by reference to the text of Genesis. I didn't have a copy on-hand, but I was certain that my friend must keep a copy (and we were at his home). I asked him to break out his Bible, so that I could demonstrate the textual basis of my argument -- show that the Bible really did say what I claimed that it did -- and... my friend refused. He did not want to look at the Bible, to see whether I was right or wrong. He didn't want to know. Now, I know that many people will think that this is besides the point. "Evasion" is an internal phenomenon, a subconscious phenomenon, and so it is. You can't see it happen. I agree. But I have come to believe that evasion often has surface features and effects which may be recognized and addressed. It's kind of like a "tell" in poker: you can't see the other person's cards, but you can see their reaction to their cards, and often people have a characteristic reaction, depending on their hand. That is information, and just like any information, we can try to make sense of it through our best use of reason (bearing in mind the context that we may easily make mistakes in doing so; and sometimes you bet in poker on the basis of what you think you know, and lose). Usually, this doesn't take the form of someone specifically refusing to look at something -- refusing to look through the proverbial (or literal) telescope -- though sometimes it does. But especially through a long history of debate and conversation, on this forum and elsewhere, what I've found is more often a pronounced reluctance or resistance to specific argument. There are untold arguments where someone has made a claim of, "I will get to that point soon," and then they never, ever do. Not even if it is brought up time and again, or made a point of emphasis. This is not, in itself, proof of anything, let alone "evasion," but especially in context I consider it my best means of determining when a partner in conversation is focused and oriented (in the manner that they would need to be to determine their own error, should I be correct) or otherwise. When examples go unaddressed, when my arguments are paraphrased incorrectly (sometimes wildly so), when questions are asked but never answered, and so forth, it is all information that helps me to see whether someone is engaging with the discussion... or perhaps deflecting it. And then, in myself, I wonder: how should I know it, if I evade? Because I take it for granted (though perhaps I shouldn't) that a person does not have conscious awareness of his own evasion; if he had conscious awareness, it wouldn't be evasion. That's what makes it so damned troublesome! What I have found in others, I look for in myself. I look for the effects of evasion, rather than counting on my ability to detect it, as such (or rather than what I fear most do, which is to implicitly assume that I am the only human on earth somehow immune to evasion, of my nature). When I feel reluctant to address some argument or answer some question directly, I try to make it a point of emphasis to do exactly what I am initially disinclined to do. If a question is asked of me, and I fear that my answer will somehow put me at a rhetorical disadvantage, because my instinctive answer somehow "sounds bad" for me or the point I'm trying to make, I consider it doubly important to answer the question directly, and to try to assess whether what I consider a "rhetorical disadvantage" isn't actually just me being wrong about something. I may also choose to answer such a question at length, in an attempt to explain myself more fully, or provide the proper context for interpreting my answer, but I don't let it pass unaddressed because it seems "easier" or feels more comfortable. I fear that those emotional cues, sometimes, may actually be symptoms of an attempt at evasion. For as I'd recently mentioned elsewhere, I have come to regard evasion as a sort of psychological self-defense mechanism. I think no one is immune. When I try to imagine the extremes of evasion, what I come up with is something like "dissociative identity disorder." To be very honest, I'm not certain whether that's a real phenomenon or not (or the extent, at least, of its "reality"). But suppose that it is. My layman's perspective on it is that it might make sense for a person, in a given context, to "go to war with reality" to some certain extent in order to preserve one's sanity otherwise. To pretend that some outrageous forms of abuse (especially in early childhood) are not truly happening to the self, but "someone else." It is a desperate measure in the face of the truly horrendous, and it portends a lifetime of difficulty and recovery, but in some cases it might still be better than the alternative. I think that, to lesser or greater extents, evasion is a subconscious means of such self or "ego" preservation. With my Christian friend (and I sorely wish that I had this level of insight then), it's worth asking: what would he need to defend? What vested interest does a teenager (as we both were) have in the details of the story of bleeding Genesis, such that his emotions would scream at him to avoid looking at his own professed Holy Book? Well, only everything. He'd been raised Christian, in a Christian family, in a Christian community. Though it may not be so simple as this, he regarded his own understanding of the universe -- and his own morality, his own self -- as being based upon his beliefs in the Bible. So... if he were wrong about that, even to the smallest degree, what would that mean for... his beliefs about literally everything else? What would it mean for his regard for his family, for his friends, for himself (in that he had been so thoroughly taken in)? Having been so wrong about this, how could he ever again trust himself going forward? It's an immensity to consider. And I think that this lies at the heart of the pushback against thought, against evidence, that evasion fundamentally represents. Our survival, our happiness, our lives and all that this represents, depends upon our ability to think, and to be right. And so the possibility of being wrong (and sometimes thoroughly wrong) feels like an attack on our very lives. Evasion, then, is the fear of pain that being wrong, and all that it entails, made manifest at the subconscious level... and then represented at the conscious level by emotional reactions and biases that shade our responses, choices and actions, whether it be something so striking and obvious as an explicit "refusal to look," or something so subtle as an indirect answer to a direct question. Beyond looking for the "tells" I'd mentioned, resolving to answer questions directly, and etc., what can one do to fight against this tendency? I think that some of my conscious convictions have helped (or at least, so I hope). My conviction, for instance, that being wrong is no moral crime. That it is, in fact, a wondrous joy to discover my own errors -- not a slight against my ego or value, but a tribute to my ability and intelligence. This is how I have come to view debate and argument, not as a contest between enemies, but as a collaboration between allies. I do not feel put off by challenging material; I am drawn to it. (And indeed, I read Rand initially, not because I thought she would agree with me or provide me with some defense of already-held arguments... but because I thought she would disagree with me utterly, and I looked forward to the project of identifying her errors!) There is an analogy to be made here with my experience of playing games with my daughter. She does not like to lose. Of course. Nobody does. But over the course of my life -- and reflective of what I hope to instill in her early on -- I have come to view losing at games (or "failures" more generally) as being instrumental to the course of improvement... and eventual winning/success. So it is with being wrong. We are all wrong, at times. We are all probably wrong, right now, with respect to some of our beliefs. It is no moral failure to be wrong about things. But the right way of viewing this, in my opinion, is to deeply value the experience of being proved wrong. To then put ourselves in the best position possible to be proved wrong, and to embrace that feeling, embrace the difficult emotions associated with a stern challenge to one's ego, as being part of the true path towards success. And then, also, to look for the concrete manifestations that I have mentioned -- and seek out and discover others, and amend our actions accordingly. It ain't easy. I'm not always successful, either. But I believe that it's the key to addressing one's own evasion and pushing past it to discover and embrace the truth.
  37. 2 points
    Just that Dave Rubin has accumulated quite a history of excellent interviews over the past couple years. Yaron Brook did an outstanding job particularly on his first appearance. Larry Elder, Thomas Sowell (naturally), and Alex Epstein's appearances are particularly worth checking out. https://www.youtube.com/user/RubinReport/videos Rogan is a new name to me.
  38. 2 points
    The key lesson Objectivism gives me is that I should prioritize creating a better life for myself much higher than creating a better world. And, creating a better world is a priority only to the extent that it creates a better life for myself. The "mystics and collectivists" create the laws and culture. So, of course it has an impact on us. Nevertheless, certain aspects impact certain people. A law denying a person access to try a new drug (the topic of the OP) impacts that person, but does not impact many others in the same, direct way. I should be concerned too, because I could need some such medicine tomorrow; but, I cannot be concerned in the same way as someone who is actually suffering from some illness. The impact on their life is way more than it is on mine. One needs a hierarchy of concerns. Of all the bad cultural and legal things in our world, some are more direct concerns while others are more remote. Of the direct ones, some may be annoyances, while others may be major. Some may cost you a bit of extra time and money, others may cost you a lot. How do you live in a irrational world? You start by understanding that hierarchy of concerns and figuring out what's really important to you. Then, you come up with plans to manage around the high impact ones. Sometimes, that's not possible. For example, if you're thrown in jail under some bad law, you may not have any good solution. Or if, like the OP, you are denied an important treatment, you may have to spend a lot of time and money flying abroad to get it. So, yes: sometimes the bad culture or laws will be a huge barrier. There are so many girls in Saudi Arabia who would love to be free to get out of the situation they find themselves in: about to be married to a cousin who is a strict Muslim, while they themselves are not; to someone who will not allow them to work or drive -- and the law won't give them recourse. Where they will be stopped at the airport if they try to leave and other countries won;t accept them if they manage to get out anyway. A whole lot of people, all over the world, face huge constraints on their freedom of action. Still, if one lives in any of the relatively modern countries in Europe or Asia, one has a lot of freedom of action, unless one hits a specific situation like the OP did.
  39. 2 points
    DavidOdden

    Race Realism

    I think you’re missing the point, in speaking of “self-evident racial differences”. The only self-evident differences are, in fact, skin color and a few similar morphological differences. IMO the number one scientific problem with the concept is that there are no objective criteria for racial classification. That is, there are neither necessary nor sufficient criteria for being classified as “white” versus something else. We do not know how many “races” there are. Being “black” is epiphenomenal, and it has independently arisen in Africa, Greater Australia, and Southern India. An analogous question would be, how many breeds of dog are there? What breed is the offspring of a German Shephard and a Collie? In order to have a rational discussion of race, you have to be able to say what you are talking about in objective terms. This is why broad racial concepts have given way to somewhat better historico-geographic concepts that have some real connection to genetics: the ancestors of African-Americans historically came from Africa (this is still very course granularity, but it’s an improvement). Reasonable research is being done on the geographical distribution of various alleles, and this can be used in various ways to generate a probability of a certain ancestory (the Duffy Null allele occurs about 100% of the time in sub-Saharan Africans and infrequently elsewhere, likewise the earwax-type gene correlates with ancestoral geography, dry earwax having developed in North and East Asia). In other words, race isn’t even a scientifically useful concept: we have better concepts based in genetics and history. The main problem with attempts to impute a correlation between behavior and race is the failure to control variables, which is a fatal flaw in scientific research.
  40. 2 points
    The various state laws are at risk because they attempt to override federal law, which is unconstitutional (Supremacy Clause). What the federal bill would have done is allow state to, individually, override federal rules on this subject matter, as long as the device etc. “is authorized by, and in accordance with, State law”. If your state has no such law, you’re out of luck. If it does, the federal law says “we won’t interfere”.
  41. 2 points
  42. 2 points
    "How do I live in a country…" …This translates (to me) to mean, how do you manage your frustration with things you think are never going to get better? Universal Health Care is a scam. The people pushing it know its never going to work. The more they push it the worse it gets. Which intern insights delusional people to scream louder for it. The terror of death is what keeps it going. Everyone wants to live forever and they will give their last dime, their home, any legacy they have for their families future, and get themselves in hundreds of thousands of dollars of medical debt. Just to stay alive as a guinea pig for another couple years. This is what they want the government nanny state to pay for. Cry SAFETY!! The ultimate tool of stagnation. No one is safer than the man is a straight jacket in a padded cell. Death is so horrifying for most mystics that they will buy any snake oil that promises eternal life. The safest sounding prescriptions from the oldest biggest churches. All hail big FDarma. It is difficult for a person who doesn’t want “power over another person” to understand, communicate with, or come to an agreement with a person who does want power and does want control over others. They want so much control and power, that they perceive your refusing their power or control as another power/control tactic. “Attention whore control freak” is a label that pops into my head more and more as I contemplate the problems in the world that my mind can’t seem to turn away form. Every mystic who stands in front on the pulpit is desperate to keep their audience attention. Their focus is not on quality, but on quantity. They get people to listen by playing to their weakness and telling them what they want to hear. Every decision in an irrational person’s life seems to be rooted in fear. They are so saturated with fear that telling them they do not have to live a life of fear causes them panic and terror. As though you are taking away their only protection, their only lifeline. The alternative you offer them seems impossible for their atrophied mind to grasp, the amount of mental effort to get themselves to a better place is alien. They can not see the context of the better place, they only see the loss of their traditions, and their feelings of belonging. Are you offering them anything better really? Does your approach reflect how ‘good’ your own system is? It seems so much easier to be a forgiven sheep, than it is to stand up as a man. Calling them evil is making yourself a target. JudaeoChristian values have survived for 5000 years, as countless others have fallen or been absorbed. The Bible is full of the ample examples of physical and psychological warfare they have engaged in. Have you ever read the Bible? Do you even know who your enemy is? They are masters of war, and your cries of despair fuel their fire. Darwin states that it isn’t the strongest or the smartest that survive, but the most adaptable to change. The Judaeo/Christian movement has certainly adapted. How long will your own personal movement last? Are there paths that will help mystics adapt to greater and greater rationality?
  43. 2 points
    Where is this debate and news? When I turn on the TV, channels are reporting that a Trump staffer was a wife beater. But, not just that: that is only background. The bulk of the discussion is about whether the White House knew and how they acted on the knowledge. But, even there, a lot is about what they knew and how they spun the story in public. Switch from the Democratic channel to the Republican channel and it is more of the same. Occasionally, you have things like taxes or immigration make it back to TV news. The thing to remember on these topics is that rhetoric is not the same as action. Trump says he'll build a border wall, but it is in his political advantage to come up for re-election saying the Democrats obstructed him, and if you elect him one more time -- along with a few more Republicans (or "better" Republicans) -- he will build it the next time around. You can really rest comfortably in the knowledge that after both sides have staked out this position or that, the actual ship will move in one direction or the other, but not too much. Paying close attention does not have any utility: it's just a modern day genre of soap-opera. (The exception is when something targets you directly: e.g. if you are an immigrant and have to make decisions, and need to figure out the precise details of what is playing out.) When it comes to news watching and debate following, my advice would be to do less of it. Give yourself some objective rule: like no news and debate of certain days of the week, or whatever works. Instead, pick up an actual long-form book and read it. Even if you choose a book about crises (lol), odds are it will still pay off more than paying attention to things you will not remember happened a few years from now, and won't impact your life too much more than the average impacts you can expect anyhow.
  44. 2 points
    JASKN

    Top 10 Life Tips for the Young You

    Just move on when it’s boring or when you’re stuck. Change what you can, accept what you can’t. Failures are inherent, but success is very likely over the long haul and makes trying worth it. It’s truly in your power to change things. Try, try again. Don’t take on debt without an honest plan to pay it back. Avoid. Uncontrolled debt is a life sandbag. People don't change unless they want to, and even then it's a process requiring diligence. Love evolves, not necessarily into something worse. The fairytale is only part of the truth. Dwelling on negatives punishes you first and worst. Are things really what they seem? You’d better find out. It’s all about you, really. But, it’s not just you. Worry is a negative default of an idle mind. Take a walk, it's not that serious, someday you'll be dead. An advice list will change depending on your target person or audience. These are the top tips 33-year-old me thinks would have most helped 18-year-old me (and up to 33, I guess). Youthful naivety prevents full understanding, and with blissful ignorance, so I tried to phrase it in a way that might have gotten my younger self thinking and thinking back again after some experience, or in a way to which I would have been receptive, especially since I was prone to rationalism. I suppose this list would work without the influence of Rand, but I found Rand right around that age... so, she's baked in by now. I wonder how a list like this might be different 10 years from now, as it won't be geared toward a flailing know-nothing who hasn't established mental habits of systematized truth gathering. Some other tips weren't as important to my younger self without first learning something about the other tips on the list, and they arose naturally afterward based on life experience. Life doesn't seem like a catch-up game anymore. What are your 10?
  45. 2 points
    DavidV

    Greetings from the Founder

    Although I am no longer active on this forum, I was recently sent a moderation request. I decided to post this brief introduction to my involvement with the site in case it is of interest to some of the current users. I created Objectivism Online in February 2003. The original vision was much more ambitious but has gradually narrowed in scope and various social media platforms have superseded some of the original features. The initial membership came largely from connections I made at the 2003 Objectivist Summer Conference. For a number of years, this site was the primary online community for students of Objectivism on the Internet. I have not been active on the site for over 10 years, but it has continued thanks to a succession of administrators: RationalEgoistSG - he helped complete the original vision for the site in 2003. AshRyan - he organized live events and supported the forum through the rapid growth phase in 2005. softwareNerd - he has been the de-facto leader of this forum since 2006. JASKN - has been running the site since softwareNerd retired in (2015?) I'll close with some other sites that I run on the server which hosts this forum: WalletRecovery.info, my Bitcoin Wallet Recovery business Vellum Capital , a cryptocurrency hedge fund (in which I am a partner) The Free Capitalist Network, a WordPress blog network with a few dozen (free) blogs. RationalMind.net , my own blog, which was active from 2001-2013, until I co-founded Liberty.me , and set up my blog there. In addition to these projects, I am the Director of Marketing and Technology for the Foundation for Economic Education, a free market think tank founded in 1946. As I'm not currently active on the forum, if you want to contact me, you can find me on Facebook. Let me end with a plug for The Objective Standard (I've been helping Craig run the site), and the TOS-Con 2018 conference, where I will be presenting content from my forthcoming book on personal finance. It's in Richmond, VA August 16–19 2018.
  46. 2 points
    There are several matches for "certain" on 100 Philosophical Quotes from Bertrand Russell. Here are the most relevant ones: “Not to be absolutely certain is, I think, one of the essential things in rationality.” “A religious creed differs from a scientific theory in claiming to embody eternal and absolutely certain truth, whereas science is always tentative, expecting that modification in its present theories will sooner or later be found necessary, and aware that its method is one which is logically incapable of arriving at a complete and final demonstration.” “Dogmatism and skepticism are both, in a sense, absolute philosophies; one is certain of knowing, the other of not knowing. What philosophy should dissipate is certainty, whether of knowledge or ignorance.” “To teach how to live without certainty, and yet without being paralyzed by hesitation, is perhaps the chief thing that philosophy, in our age, can still do for those who study it.” “Philosophy, though unable to tell us with certainty what is the true answer to the doubts which it raises, is able to suggest many possibilities which enlarge our thoughts and free them from the tyranny of custom.” None are footnoted. They do tend to belie the same essence. Many of the Google results on "nobody can be certain of anything" are Miss Rand's usage. Citing from Ayn Rand is dead, which has a few footnotes I didn't pursue: "Despite the quotation marks, she is the actual author. It is a false, incorrect paraphrase of Hume’s Problem of Induction plus an anachronistic paraphrase of Bertrand Russell." Once “There are no absolutes,” they chatter, blanking out the fact that they are uttering an absolute." is grasped, the rest is dotting i's and crossing t's.
  47. 2 points
    Fraud A unilateral breach of contract involves an indirect use of physical force: it consists, in essence, of one man receiving the material values, goods or services of another, then refusing to pay for them and thus keeping them by force (by mere physical possession), not by right—i.e., keeping them without the consent of their owner. Fraud involves a similarly indirect use of force: it consists of obtaining material values without their owner’s consent, under false pretenses or false promises. This is a perfectly legitimate identification of an indirect use of physical force. A civil mechanism, authorized to use retaliatory force once breach of contract or fraud is established in order to neutralize the indirect force initiated by the perpetrator via refusing to give up physical possession of the material value.
  48. 2 points
    Speak for yourself. I don't follow white nationalists in any way and imagine their agendas must be as dumb as they come, but I think "It's OK to be white" all the time to myself when I read the moronic public, racist displays of "black lives," "mormon lives," "women lives," or whatever else.
  49. 2 points
    2046

    Donald Trump

    If you get between me and an immigrant/foreigner who I want to trade/associate with on my property, you can just plain fuck off. I don't care what philosophy or "objectivism" you think you've modeled, your "right" to force me can go to hell.
  50. 2 points
    softwareNerd

    Donald Trump

    Donald Trump has now made life more difficult for H1-B holders. These are people who earn a minimum of $60,000 a year, and typically closer to $80K. https://scroll.in/latest/855424/policy-change-makes-it-harder-to-renew-us-non-immigrant-visa-including-h-1b The irony is that the anti-immigrant voter is also protectionist about "sending jobs to India". They do not understand the causal link between the lowered H1-B quotas and the rise of India's software-export industry. And this one-level-removed complexity is too much for Trump to grasp. Despite this, America is still a huge draw. While Trump supporters are the cry-babies who think they have fewer opportunities with each generation; but immigrants see America through selfish eyes that is closer to the mythology of the American dreamer. Lots of people try for the lottery repeatedly, putting their lives on hold for years. The majority of H1-B folk then work in the U.S. at jobs they did not really like...sometimes for 7 or 8 years while they await the rest of the process. They hold the American dream in a way that Trump supporters definitely do not. There is so much opportunity in this country. Yes, there are many Americans who fall foul of the system, and whose lives become nightmares when the government machine chews on them. But, the vast majority have ample opportunities to make their lives happy and successful. Blaming immigrants for their lack of success and happiness is an understandable but sad psychological defense mechanism. Not every potential immigrant attempts the process though. Given that China and India and a few other such countries do have some decent opportunities, many very competent people figure they'll stay there for good...often "taking 2 or 3 American jobs" for every one they'd have "taken" if they'd immigrated. Often, they end up creating hundreds of jobs in India which they would otherwise have created in the US. All while Trump gathers up the votes of American cry-babies.
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