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2046 last won the day on May 3

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  1. That is a good example of why Objectivism needed the concept of substantial form.
  2. Plus the fact that freedom (and the main issue is about what political rights are at play) means I do what I want and I don't have to explain the reason to anyone.
  3. When you are this much of a miserable old man, your ridicule is of no value. It's similar to knowing Bill O'Reilly is out there shaking his fist at you on TV.
  4. People find it hard often to hold two different things in their mind. They don't often see when they are shifting the goalposts or moving one criticism to cover up another. The best advocates will say "yes we are forcing you to labor because we think it's murder." That's quite a different thing than "you're not taking responsibility for the consequences of your actions" or "no one's forcing you to undergo some sort of labor." But it is common to retreat from one criticism into another.
  5. I voluntarily had a person on bike relationship which sometimes can result in breaking ones arm. Damn it I guess I can't go to the doctor and get a splint now because who am I to skirt the consequences of my actions. They're either this dumb or they think you are.
  6. The inability to understand something is not necessarily a comment on the something.
  7. One thing I've noticed among the pro-Russian right wingers is that they spend a lot of effort telling you about all this stuff about the US/NATO expansion, leaked phone calls, Azov, etc. to keep focus on the US/NATO as the "bad guys" in their current programming. But very few of them (?) either (a.) continue to say that since the US/NATO did all this stuff that therefore Russia's invasion is justified and amounts to self defense on the part of the Russians, or (b.) continue to say that nonetheless Russia's invasion is not justified and in fact they are committing a grave injustice worthy of resistance on the part of the Ukrainians. Question: why is that? Possible answer: They're not interested in the typical philosophical questions surrounding the issue. Finding out what one ought to do about a given situation in accordance with some set of general principles. (I mean in a Socratic sense that "care for one's own soul" would lead one to make sure one wasn't supporting or condoning or excusing injustice.) The interest here isn't even philosophical or practical at all. There is no truth one is trying to get at. One's goal is something else, like promoting one's self being an exciting contrarian "maybe I can make myself look like a really cool transgressive thinker." It's kind of a role play in one's head. The use of one's faculties is not aimed at guiding action, but is rhetorical in nature, as if to say "don't look there!" To remind one "we're bad too!" is designed to shift the focus of the listener and leave the rest to implication. Counter proposal: Putin/the Russian government does not have a legitimate security interest in NATO not expanding eastward or in the Ukraine wanting to be part of Europe. The reason is very simple: Putin is not a legitimate ruler and the Russian government is not morally legitimate. Putin has no right to rule at all, not over Ukraine and not even over Moscow. Indeed I, 2046 have more of a right to rule over Russia because at least I haven't violated anyone's rights or liberties and would immediately resign. It may or may not be strategically prudent to not upset Putin, to include tactical deception about one's intentions to join NATO, but he has no moral claim to keep NATO from his doorstep.
  8. Another possibility: it could be made into this or that coherent position, if fleshed out and clarified. But that's probably not it, it's probably just bullshit (in the Frankfurtian sense.)
  9. https://en.m.wikipedia.org/wiki/Lochner_v._New_York Alito actually mentions Lochner v NY in the opinion and explicitly calls it "freewheeling" and "discredited."
  10. After reading the leaked draft, this is indeed the main line of reasoning presented: the argument from democracy. Highly contentious moral views ought to be decided by the people, this is one, therefore this ought to be decided by the people. A second line of reasoning in the draft is an appeal to history or tradition. He argues that if a freestanding individual right to bodily autonomy is appealed to, well there's no historical basis for that, and after all it would lead to legalization of drugs and prostitution and that would just be crazy.
  11. In this view, I'm saying honesty is a principled commitment to never distort, fake, evade, misrepresent, or pretend things are other than what they are. I think that's a pretty straightforward reading of what Rand is saying in both the fiction and the non. Call it the knowledge acquisition view of honesty, or aspect of honesty, as opposed to the conventional "don't deceive others" view or aspect. A commonplace example might be a person in a relationship that feels bad vibes or more distant behavior from their partner that has been building for a while, but doesn't investigate its source and keeps pretending everything is fine. This has nothing to do with the fact that the person may not actually achieve knowledge even after discharge of one's epistemic obligations. But neither does it have to do with refusing to deceive deceiving others. It has more to do with practicing self-deception. The person isn't really seeking correspondence with reality, or if they are, only up to a point. As a result, the ability to acquire knowledge about the relationship or why the person feels a nagging anxiety will be hindered; their wellbeing and happiness will be hindered. Keep in mind what we're discussing here: whether honesty is just about "not deceiving others" or whether it is an intellectual virtue about one's own relationship towards facts in guiding one's own knowledge acquisition that derives its status as a virtue from the value of knowledge to the virtuous agent. This personal aspect of honesty as I'm highlighting it does not utilize the usual type of arguments about not about damaging reputation or relationships with others or about ill-gotten gains, not being able to get away with it, or any of the social reprocussions, but about making sure your own mind is active and you're not bullshitting yourself ("the unreal can have no value.")
  12. The concept to be placed opposite is seeking correspondence in the appropriate ways as opposed to just having correspondence. I do think there is a concept of seeking correspondence (a long winded way of saying seeking truth) in inappropriate ways. An example might be phlogiston, a substance thought to be released during combustion. They early chemists really were trying to understand something, had various reasons for why they postulated this, and began to abandon the concept after it became clear that there was no such thing and the reasons were methodically bad.
  13. It is broad, but the relationship in the relevant sense is of "not faking reality in any manner" (VOS 28 my emphasis), and "loyalty to reality" (Journals 648.) The import of loyalty and not faking carries more weight more than just correspondence, but is about seeking correspondence in appropriate ways. That does not require others to apply.
  14. That is not really what the virtues are for, so it sounds like you're talking about something different right now.
  15. You must be honest for yourself, you must be rational for yourself, etc. All of these have the "for yourself" elements. But being in a Robinson Crusoe type scenario isn't a stable pattern of flourishing, the vast bulk productivity takes place in society and with friendships and relationships and trade is paramount.
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