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About chuff

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  1. Sorry to double-post. An interesting article by Elan Journo related to the recent diplomatic history of the USA and North Korea has the reader concluding that withdrawing foreign aid is a huge step in the right direction, especially to unsavory characters. Indeed, it looks like the ARI's criticism (and Rand's own, actually) of the UN involves primarily its acceptance of anyone and moral failings in not standing up or any kind of principle and conceding to bullying behaviors, essentially begging would-be aggressors not to do so and offering to pay them not to. The response that seems more ap
  2. For instance: on the question of whether our government has the "right" to depose foreign governments, and presumably the right also to subsequently install those we consider sympathetic to us (viz. Allende, Mossadegh, historical examples abound), is there a cogent way to approach this question within the Objectivist framework? My first thought is that an Objectivist-based argument would have us deliberating over whether it is in the "national interest" or not, which is nothing more than the composition of the individual interests of American individuals...? How is that measured, and where
  3. I'm interested to hear more about the limits on government as it pertains to interactions with other states. Have any members read The Ominous Parallels? Does Peikoff address international relations in it, even in a non-normative context?
  4. I want to open a discussion among the members of this forum about international relations. The Peikoff.com podcasts have a category for foreign policy, but it is currently empty. Aside from the published work of John David Lewis in the Objective Standard, I have not seen much about an approach to international relations that reflects the philosophy of Objectivism. Rand elaborated on some current events of the time, and her general attitude toward the UN (similar to her approach to the Libertarian Party, her critique being their philosophically groundless nature) is evident. (A separate foru
  5. Sorry to dig up this thread, but I didn't want to start a new one only to be referred here. I don't think this question was answered properly. If contradictions do not exist, does this mean my contradictory ideas do not exist? They are still mental units after all. This seems like it leads to a separation of consciousness from reality.
  6. Short answer: No. The key word here I think is proud. My being American is not an achievement of my own, therefore I have neither right nor reason to take pride in it. To say sincerely that "I am proud to be an American," what I would really mean is "I am pleased to live here" or "I am proud to be associated with the achievements of America's founders," for example. But no, even with the common dictionary definition I don't think it fits for my context. I can only imagine that a refugee from under a much more authoritarian state who gained censorship could be proud of becoming an America
  7. I think what will help you here, Meghan, is this: Consciousness exists. To consider (any!) consciousness to be outside of existence, is equivalent to considering consciousness non-existence. This is what gives existence primacy over consciousness. Existence is not dependent on consciousness.
  8. Another useful point to ponder in this is that your senses are informing you of the words you are reading now, and of what words you typed when you questioned them. This is the nature of self-refuting claims.
  9. I knew there was a great quote somewhere for when I heard this same observation in terms of why Einsteins are not as well paid as Lady Gaga's and the like. This helped me and I hope you find it applicable, Designer: "The free market represents the social application of an objective theory of values. Since values are to be discovered by man’s mind, men must be free to discover them—to think, to study, to translate their knowledge into physical form, to offer their products for trade, to judge them, and to choose, be it material goods or ideas, a loaf of bread [, a conditioner containing diam
  10. After rereading this topic it appears my approach to estimations of people as good or evil was flawed in that it was steeped in intrinsicism. In my question and responses I was divorcing value from valuer. "Of value to whom or what," to paraphrase Rand. There isn't an "evil" or "good" separate from my estimation of people or actions as such. Another idea about value judgments for people I have is that my estimation of a fellow man as good or evil is founded on which he represents. The actions of dictators represent evil actions that are done to me though they may not directly affect me.
  11. The link to the essay on Geocities about "unbounded" and "finite" is broken. Would someone please mind clearly defining "bounded/unbounded" and "finite/infinite" and their differences? This distinction seems to have several participants confused or at odds.
  12. http://en.wikipedia.org/wiki/Onthology The Internet: use it.
  13. Rasconia: You don't think that someone with a knife at your throat has impinged on your freedom in any way?
  14. LaVey read Ayn Rand before writing that. He was not impressed with it standing alone, and took on and included "Might Is Right" by a Ragnar Redbeard. LaVey's plagiarism from her and other sources is well established; after a search for it you should be able to find examples of line-by-line borrowings. Another part of it was that he found that people respond on a profound level to symbols, which is what made him believe so strongly that rituals were required.
  15. I really approve of this thread, and am bumping it because I love the idea of it and support it.
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