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About nimble

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  1. I'm still curious as to why libertarianism is evil (with a lower case l), it is merely a word loosely associated with those who advocate free-will and its political implications--that is that freedom to act is a requirement of life, and thus all people should be free to act in so far as they don't impede someone else's freedom--because it is a requirement of all human life. Now that is not word for word what an Objectivist would consider the basis of political philosophy, but I don't see it as evil. And now that term is even more mainstream and merely means advocate of small government. It
  2. If reason and volition are all that is required to have rights, then this article isn't too far out there. Robots will probably require rights within the next 50 years.
  3. Don't worry, I knew what you meant, and thank you for your answers, they have been more helpful than usual in clearing things up for me. Chris
  4. Okay, I have one final question (I hope). I think you convinced me that Objectivism rejects categorical imperatives, but I still believe it is amoralism, and here is why. So we have established that morals are purely contextual and are all hypothetical imperatives with the basis of morality being "IF you want to live life as man qua man, then you ought act in your rational self interest as Objectivism defines it" (I use Objectivism just to avoid any conflicts about the actual moral code being used) What happens if you don't want to live life as man qua man? Does that give me free reign
  5. Thank you very much...that post cleared up a lot. I was kind of waiting for you to post anyway, aren't you in linguistics? Again, I never made the claim that you absolutely should not refine/redefine things. That's anyone's choice, however, if it causes confusion then it is the burden of the refiner to clear it up.
  6. I think the standard definition of possibility is adequate, maybe not for Objectivism's purpose, but I do think that "not inherently contradictory" is a concept that can exist and relate to the world. And that IS the standard definition of possible. I think one can say that X idea is "not inherently contradictory" and have it be a true statement. Thus it holds truth value and works as a concept that can have a word symbolize it in language (eg-the word "possible"). Whether that suffices for Objectivist explanation of epistemology becomes the problem of Objectivism. And I do grant anyone the ri
  7. I think both of you are missing the point the word itself isn't that important its the concept and whether the word is recognized as matching the concept by others. If i want to use "wise" to label the concept "not true or false, but has no evidence to support it" then thats fine, however if no one recognizes that term as valid, then I'm in for a hard time. Also, I will run into problems with people who think the word "wise" means something entirely different than how I am saying it. So because I am creating a concept that isn't already in the dictionary, I ought create a new word for it. H
  8. Okay, I accept that I wasn't fair in implying (not stating) that Rand changed what she didn't like, because I don't know that---I only suspect it. And you are also correct that things do have multiple meanings. However, I ask you--do you like how the word "liberal" was stolen and changed over time, to mean it's exact opposite? If you don't then you ought be with in saying that when one wants to make a new definition, they ought use a new word.
  9. By the way, I apologize for calling you softwarenerd. I wasn't paying attention---inspector.
  10. First SoftwareNerd, you read correctly, I agreed. Second, words need be specific to the concepts they represent. They are auditory symbols for concepts. However, it is also true that words serve zero purpose if you use them in a fashion that others are not familiar with. I could arbitrarily move every word in the dictionary down a spot to represent the next definition in line, that way no words are lost, and no meanings are lost, just words would represent different meanings. The words would still serve as succinct auditory symbols, so they fulfill their first role, but then when I spoke th
  11. Ummm...if you read the title of the thread, you will find that the last 3 pages have been off topic, so I wouldn't worry about posting off topic. Haha.
  12. I agree with you SoftwareNerd on what you said, however I think you are overestimating the post-modern movement. In my opinion, it is dead in every academic circle except language arts and anthropology. So I don't know how much of a fundamental threat Rand is. I would argue that for most intellectuals, pursuit of knowledge is a cultural status game, that no one takes that seriously. So I'm not sure that someone who has no experience with Rand would say "oh gosh, her certainty scares me to the point that I don't want to read her." But I do accept your stance as legitimate given your skeptic
  13. I will refer everyone back to my post, where I argued that academia isn't opposed to her core tenets because honestly, they aren't new in academia. People have been free marketists, materialists, inductive epistemology, and been selfish ethically. So if that's all you knew of Rand and had not read her to learn how she is a variation of those stances, I don't think you would hate her without having read her. Just like people don't hate Aristotle, Neitzche, Hume, Freidman, etc. And as for having more Objectivists in academia, I intend to be a prof of either Economics or Political theory, so
  14. I think it could be argued that knowledge of wavelengths, or diameters serve as a means to an end. There are reasons why anyone even inquired to know the diameter of an electron. If principles are facts, just like wavelengths and science is the study of facts/nature, then science is also broken up into two categories: applied (means based) and pure (knowledge as an end in itself). So I think JL made an error when he asked if principles are means or ends, but wanting to know principles is either a means or an end.
  15. I suppose I did underestimate your contempt for MAP. However I completely disagree with number 2. They don't have contempt for Rand and her ideas (some do, I'll concede that), but Rand is not the most radical person I've ever read. There are complete hedonists who advocate doing anything your whim wants. There are philosophers who argue that agriculture is the cause of all troubles in the world and we should regress back into hunter-gatherer types. There are people who openly support facism, socialism and terrorism and still get more leeway academia than Rand, why? I honestly don't believe it
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