Egoism in Nietzsche and Rand: Part One

egoism

in n and Rand by Steven RC Hicks published in the Journal of Ein Rand Studies volume 10 number two spring 2009 Pages 249 to 291

part

one on the critique of altruism three niches and Ein Rand to what extent Ein Rand's ethical theory is nichan three of Friedrich's niches are relevant to making that judgment here is a certain Friedrich nche, the worshiper of human greatness. quote the concept of greatness implies being noble wanting to be alone being able to be different being alone and having to live independently such a man quote only has taste because what is good for him quote unquote instinctively seeks great responsibilities quote unquote every choice the human being instinctively strives for a citadel and a secret where he is saved from the crowd the many the vast majority in quotes he also knows how to win enemies everywhere in quotes the noble man is honored as someone who is powerful also as someone who has power over himself who knows how to speak and remain silent who delights in being severe and hard with himself and respects all severity and hardness in quotes there is a fundamental certainty that a The noble Soul has something about itself that cannot be sought or find or perhaps lose.

The noble Soul has reverence for itself in quotes, believe me the secret of Great fertility and the greatest enjoyment of existence is to live dangerously, build your cities under Vesuvius. ships to Uncharted Seas in quotes living a life like that n says that one emerges again and again into the light, one experiences the golden hour of Victory again and again and then one rises as if born, unwavering, tense, ready for new things even more difficult and remote like a As he says that anguish serves to make one stagger, in quotes, here is another Friedrich nche, the critic of altruism, hypocrisy and cowardice, and the best character in the history of philosophy . nche calls Plato, the philosopher who projects another kingdom of perfect and static forms in contrast to this disordered and changing physical world quotes a coward in the face of reality a quotes Christianity says n quotes is Platonism for the people that is to say Plato for the fools and I also quote a rebellion of everything that crawls on the ground against what has height a quotes n calls Emanuel Kant the ruling philosopher of Germany in the 19th century quotes the most deformed concept of all time in quotes and given the abhorrent scholasticism of Kant in quotes which is his choice of public relations to weave webs of emasculated rationalist ideas to trap the unwary a disaster of a spider in quotes the emerging The welfare state of the 19th century is, in quotes, the coldest of all cold monsters, where, in quotes, everyone's slow suicide is called life.

In quotes, such quotes explain why n writings can be attractive to those who are also attracted to brilliant professionals and the heroic vision of man. As niches an adrenaline rush for intelligent young readers For whom the world is fresh and full of promise and whose lives are ahead of them his writings as niches remain a powerful source of inspiration for older readers who have managed to remain young at heart in a world that contains a lot of compromise, complacency, disappointment and outright evil. nche and Rand are kindred spirits of passion and exaltation. Those who remain with Rand both philosophically and literary do so because they judge his philosophy of reason, independence, and freedom to be true and hold fast to it. to those principles in the face of vigorous opposition from the philosophers of irrationality.

Conformism and authoritarianism in most cases Nisha's enemies are Ran's enemies, so Rand's philosophical readers resonate with n when he attacks his common enemies in Plato, Kant, and the State. However, there is a third, a more ruthless and bloodthirsty one that speaks well of the noble races of the past and thus explains their achievements. One cannot help but see at the bottom of all these noble races the Beast of Prey. The Splendid Blond Beast prowling. avidly in search of loot and victory this hidden core needs to erupt from time to time the animal has to come out again and return to the desert unquote about slavery nche says that a healthy aristocracy quote accepts with good conscience the sacrifice of incalculable beings humans who for their own good must be reduced and demoted to incomplete human beings to slaves of unquote instruments about war n says quote one must learn from war one must learn to sacrifice many and to take its cause seriously enough not to forgive men unquote about violence in general nche says with approval quote The beginnings of everything great on Earth are completely soaked in blood and for a long time, quotes in quotes like these should give pause to any identification of the opinions of Ran with niches, given Ran's vehement opposition to slavery and zero-sum conflict view of the world. is becoming

part

of the philosophical canon and Rand is becoming so commonly identified that the two are identified and that is why the question of the intellectual relationship between Friederick Nche and Inon Rand is important.

Nche is generally interpreted as an arch-individualist, as anti-al, and as an iconic clast outside the mainstream. The same points hold true for Rand, so for many casual readers a simple identification of nja and Rand follows some intellectuals in n and a sample of popular intellectual culture produces many such identifications Norman Marovitz 2005, a leftist critic talks about quoting Ragnor Danisi, a character in Einan's cheesy glorification of social Darwinism and less of just capitalism Atlas Shrugged Rand called it JY hodgepodge by Herbert Spencer and Friedrich nche objectivism, meaning that a social law of the jungle represents the highest level of science unquote philosophy blogger Mario 2003 connects n and Rand in this way cites nche is explicitly on the side of the aristocracy, another admirer of Napoleon and is blatantly opposed to democracy and Buddhism, which he equates with nihilism;

In these last elections he foreshadows Aldis Huxley's Brave New World and the iron novels. Rand, a quote from science fiction writer Chy Miille in 2002, is less flattering in evaluating Rand's writings. a n, but only because Rand was a child in comparison, though not in innocence or joy. Unquote and Abiola Leite in 2005 conclude that Ran's continued appeal can only be explained in terms of youth psychology. still adored by millions of callow teenagers and quote-unquote Peter Pans around the world, none of the above quotes come from professional philosophers, but they do come from intelligent journalists, philosophy graduate students, and political commentators, and they speak to a reputation common to n and Rand , most academics will say a lot. same quote most philosophy professors will tell you that Iran is a poor man n unquote Read 2004, the late Alan Bloom 1987 is a representative quote when I first noticed the decline in reading in the late 60s, I began to ask in my numerous introductory classes and in every other group of younger students I spoke to about what books really matter to them, there is always a girl who mentions Ion Run the Fountain Head, a book, though hardly literature, that With his subnichan assertiveness he excites somewhat eccentric young people towards a new way of life in quotes, there is another parallel between n and Rand in the judgments made by both about philosophers who were their contemporaries when nche was a young professor of classical philology at the University From Basil in Switzerland, Unity philosophy professors told their students not to take Nich's courses, arguing that he was a light intellectual and not really a philosopher.

I quote for a time when the then professor of classical philology at the University of Basil had no students in his field his lectures were sabotaged by German philosophy professors who advised their students not to appear for the courses of n Cowan 1962, page 4, The quotes above illustrate two variations on a common theme of believing that n and Ran's views are essentially similar. The first is that n and Rand are equivalent in the content of their philosophies, but nche is now respected for the philosophical power of him. of his views, Rand can be dismissed as a slight intellectual two, the second is that Rand's views echo niches, but in a cruder, more callous, indifferent and bloodthirsty way, in my opinion , the common theme to both one and two is false nche and Rand disagrees many, many.

They have more philosophical issues than they agree on, they even focus on their ethical theories, where the common assumption is that their views are quite similar, they agree on very little, they share a deep agreement that altruism is an immoral ethic and dangerous and their analyzes and condemnations of altruism are strikingly similar, but when one analyzes their positive alternatives to altruism one finds almost complete opposition. The question of the intellectual relationship between n and Rand is important both to accurately understand the views of each thinker in their own right and to understand where each stands in the picture. of philosophical possibilities, for example, was an influence on Sigman Freud Martin haiger Martin bber most intellectuals and politicians associated with the National Socialists and most postmodernists, including Michelle Fuko and jacqu dered, gives that the opinions of all those thinkers are distant from those of Rands and, although n also influenced Rand to call them all Nan is not clarifying that most of these thinkers were immersed in the continental European intellectual tradition, so, in my opinion, the connections between the niches and their views are much stronger, a problem that has plagued N scholars.

They are the many interpreters who come to n from the Anglo-American tradition and read it through the lens of that tradition's enlightened individualism, but n warn against such readings and repeatedly just despises the English style of doing philosophy. He cites that they are not a philosophical race. The English bacon means an attack on the philosophical spirit Hobbs Hume and blocks a degradation and diminution of the value of the concept of Philosophy for more than a century it was against Hume that Kant arose and Rose was Lo of whom bombardment understandably said ji's lo I despise Lo in his fight against the English mechanistic adultification of the world.

Hegel and Schopenhauer were in agreement with Girta, those two hostile genius brothers in philosophy who were striving towards opposite poles of the German spirit and in the process harming each other as if they were just misguided brothers. in quotes, that's from Beyond Good and Evil, section 252; In other cases, however, n's association with Rand is based on ignorance or a superficial reading of one or both, or on a desire to package Rand with n in order to tar her with the unpleasant elements of n's philosophy, so it is worth taking a closer look at the topic. a warning in this essay.

I will focus only on nich and Ran's ethical philosophies and only on Ran's mature ethical philosophy. I will leave aside for other scholars his views on metaphysical epistemology, politics, and art, as well as the question of whether or not Ran Nitian's youthful writings were

egoism

, altruism, and selfishness. The normative content of an ethic is derived from its standard of value what should be one's highest value the value to which one devotes one's efforts and against which one measures all other values ​​the two main contenders in the history of ethics are the self and others; Self-interest ethics holds that one's self is the highest value, that one should pursue one's self-interest, and that one should measure all other values ​​in terms of one's own interests. impact on self-interest all of these ethical theories are selfish from the Greek ego for oneself or self selfishness is therefore a principle The ethics of selfishness that rejects self-interest as the highest value generally substitutes the interests of others as the highest value and maintains that one should devote oneself primarily to the interests of others and measure all other values ​​in terms of their impact on the interests of others.

All of these theories are altruistic from Latin alter for others. Altruism is, therefore, a principled otherism. A series of closely related questions must be answered. In determining the full content of an ethical theory, whether selfish or altruistic, what the self is, the self must be identified with one's Mind, Body, Spirit, reason, or emotions, is the self essentially individual or not, does the self have the capacity of volition or not and if So, how much power does the self have to shape itself? What are the main interests of the self? Are SA the satisfaction of basic physical needs? the species or are particular to the individual by what cognitive means does the self come to know its interests through instinct passion reason or what is self-interest the standard of value is ethics fundamentally about the maintenance and development of oneself or is the self primarily a means or part of developing some value beyond itself or the self has novalue, as some religions maintain, or a disvalue, as some environmentalists maintain, what specific policies of thought and action should the self practice if one were rational or passionate, productive or predatory or charitable Proactive or passive proud or humble benevolent or aggressive or whatever that not from the beginning assume that the above are one or the other option as a result of the above are socially mutually satisfying self-interests the pursuit of self-interest conflicts with others or Does it not affect others or is there a harmony?

The integrated sets of answers to the above questions fall into three main categories: what I will call egoism, altruism, and colloquial egoism, for example, suppose one considers wealth to be one of one's interests. Selfishness has many things in common. usage is the position that one should intentionally pursue one's own interest, in this case the acquisition of wealth, but that one person's pursuit of wealth conflicts with the pursuit of wealth of others, so one should be aggressive against others to obtain wealth. An important form of altruism holds that the pursuit of wealth is in conflict with a higher value, the peace and stability of other people, so one must sacrificially restrict one's interest in wealth for the good of others.

Another way holds that others' need for basic wealth conflicts with one's desire for luxuries, so in principle one should sacrifice oneself. luxuries and acting charitably selfishness is the position that wealth is a value that must be produced, so one must commit to producing the wealth one needs, but being productive is also beneficial to others, since production creates value for mutually beneficial trade that generalizes from wealth as an example of politics for all values ​​in life egoism holds that one should intentionally pursue one's own interest at the expense of others altruism holds that one should intentionally selflessly pursue the interests of others at one's own expense and egoism holds that one must intentionally pursue one's own interest which results in the possibility of mutually beneficial transactions with others egoism and altruism agree on the moral intention they seek the self-interest but not regarding the necessary means and consequences of moral action egoism and altruism agree that self-interests are in zero-sum conflict but it is not a question of which interests should be ranked higher, the connection with n and Rand is this.

They both agree that altruism is bad and Rand learned a lot from n, but when one turns to his positive ethical theories, one finds almost complete opposition between n and Rand disagreeing. about what the self is, what its main interests are, whether self-interests are mutually socially satisfying, what main policies of action are moral, and even whether self-interest is the highest moral value. An anian sketch God is dead For thousands of years humans have been religious, but in the modern world, religion has become a shadow of its former self. The dramatic phrase "God is dead" is intended to capture the personal and impactful quality of this Revelation.

For those raised religiously, religion personalized the world, gave them the feeling that the world had a purpose. and the fact that they were part of a larger plan gave them the comfort that, despite appearances, we are all equal and cared for and that when we die, instead of a cold grave, a possible happy ending awaits us. always, but in the modern world we find it. It is hard to believe that we have seen the spectacular rise of science that has offered less comfortable answers to questions on which religion traditionally had a monopoly. We have freed ourselves from the chains of feudalism with its unconditional acceptance of authority and knowing our place.

We are more individualistic and naturalistic in our thinking, but in historical time all this has happened very quickly in the span of a few centuries for millennia we have been religious, but come the 19th century, even the average man has heard that religion can have Having come to the end of its journey for most of us, even the suggestion of this hints at a crisis. Imagine a 13-year-old boy who wakes up in the middle of the night and is told by strangers that his parents have died. He suddenly becomes an orphan for as long as he can remember. his mother and father have been presences in his life caring for him, guiding him at times firmly but always as benevolent protection and support in a world that he is not yet able to handle on his own now that they are gone and whether they are ready or not in the future. that is pushed. alone in that world, how does the young adolescent handle that sudden transition culturally? nche says we are like that young teenager for as long as we can remember, our society has trusted God the father to take care of us and be a benevolent and sometimes stern guiding force through us. a difficult world but now, suddenly, we have been orphaned, we wake up one morning and discover deep in our hearts that our naive childhood religious beliefs have withered, so now, whether we like it or not, it comes to mind a question: how do we face the prospect of a world without God and without religion in the 19th century says: n most people do not face that question well symptoms of nihilism most people avoid the topic feeling that even raising it would be entering In dangerous territory they feel that the game could be up for religion but Out of fear they close their minds and force themselves to believe that God is still out there somewhere, life without religion is too terrifying to contemplate, so they They retreat to a safe zone of belief and nervously repeat the formulas they have learned about faith.

Now it says nche. It is one thing for a medieval peasant to have a naive faith, but for us moderns, that faith has a tinge of dishonesty. A little better than n, but not much, the socialists of the 19th century. Socialism is on the rise and many Socialists have abandoned the religion of their youth, but most socialists only half accept that God is dead, but then they are very concerned about the State taking God's place and taking care of them. The powerful State will provide for us and tell us what to do and protect us. against the evil people of the world think of it this way, the Judeo-Christian tradition says that this is a world of sin in which the weak suffer at the hands of the strong, that we should all be selfless and serve God and others, especially to the sick and helpless and that in a future Ideal World Heaven the lion will lie down with the lamb and the inescapable power of God will bring Salvation to the meek and judgment to the wicked.

Socialist tradition says that this is a world of evil exploitation in which the strong take advantage of the weak but we must all be selfless and sacrifice ourselves for the good of others especially those in need of each according to their ability to each according to Its necessity and the forces of History will necessarily bring about a future Ideal World that will put an end to all hard competition, empower the oppressed and eliminate evil exploiters, both religion and socialism, thus glorifying weakness and necessity, both are They distance themselves from the world, since it is hard, uneven, harsh, they both flee to an imaginary future realm where they can feel safe, they both claim to be a good boy. be a good girl, share, feel sorry for the little people and you are both desperately looking for someone to take care of you, be it God or the state, so where do you ask?

Are there men of courage who are willing to stare into the abyss and who can stand alone? the frozen top of the Mountain that can look a tiger in the eye without flinching, such men exist every generation occasionally produces Magnificent Men, brilliant and vital men who readily accept that life is hard, unequal and unfair and who agree to assert their strength To face the challenge those who have inflexible wills. against anything the world can throw at them, but such magnificent men seem to be few in the 19th century and nature wonders why and he looks back to past cultures where Magnificent Men dominated strength was a prize and inequality was a fact of life. and conquest were a source of pride, he names the Japanese feudal nobility as an example with their samurai code of honor, the Indian brahans who rose up and imposed their distribution system, the Vikings who ruthlessly attacked up and down the coast European, the expansionist Arabs and, of course, the Impressive Roman Empire.

What explains this stark contrast? Why do some cultures achieve greatness and brazenly impose their will on the world while other cultures seem apologetic and urge us into vapid conformity? Two biopsychological types. Part of the answer says that nche is biological, all organic in nature. is divided into two types of species: those that are naturally herd animals and those that are naturally solitary, those that are prey and those that are predators, some animals are by nature sheep, voles or cows and some animals are by nature wolves, hawks or lions psychologically and physically, this division also runs through the human species: some people are born fearful and inclined to join a pack and others are born fearless and inclined to seek solitary heights, some of us are born sedentary and slow and others are born full of purpose and longing for adventure some of us to use the language of n are born to be Masters and others are born slaves there is a Continuum here but one can't do anything about what type it is essentially there is a brute biological fact here our traits are evolutionarily instilled in We, just as a sheep cannot help being shy and a hawk cannot help being a hawk, each of us inherits from our parents a long line of built-in traits.

I quote, you cannot erase from a man's soul what his ancestors have done preferably and more constantly in quotes is biological determinism because as a consequence of a more general metaphysical determinism, the individual human being is a piece of fatum in front and behind, one more law, one more necessity for everything that is to come. , to come and tell you to change is to demand that everything be changed even retroactively without quotes master types live with strength creativity Independence assertiveness and related traits They respect power courage boldness risk even recklessness it is natural for them to follow their own path no matter what rebel against social pressure and conformity and on the contrary, slave types live in conformity, they tend towards passivity, dependence, meekness, it is natural that they are held together by a sense of security, as herd animals do, psychology and morality, then it turns to morality, good and evil, right and wrong for a long time.

We have been taught that morality is a matter of commandments etched in stone thousands of years ago, it is not so. What we consider moral depends on our biological nature and different biological natures dictate different moral codes. Think about it this way if you are a sheep then what will seem good to you as a sheep to be able to graze calmly being close to others just like you being part of the flock and not stray what will seem bad to you wolves will seem bad to you and anything wolfish predatory or aggressive, but what if you are a wolf?

Then force, cruelty and contempt. The fort of the sheep will come naturally to you and will seem good to you. There is nothing that wolves and sheep can agree on morally. Their natures are different, as are their needs and objectives. It's what makes them feel good, of course, it would be good for the sheep if they could convince the wolves to be more sheep-like, but no self-respecting wolf will fall for that, as n puts it, amusingly quoting that a Lamb does not like large birds of prey. It seems strange only that there is no reason to reproach those birds of prey for taking little lambs and if the Lambs say among themselves that these birds of prey are bad and the one that least resembles a bird of prey but rather its opposite a lamb, does it seem strange? wouldn't it be like that? well, there is no reason to criticize this institution of an ideal, except perhaps that the birds of prey see it a little ironically and say that we do not dislike these good little lambs at all, we even love them, nothing is tastier than a tender lamb in quotes maintains that the same applies to humans.

The division between strong and weak, assertive and timid runs through the entire human species, therefore, the correct question about morality is not whether this or that value is really valuable, but rather what type of person finds this value valuable. moral code n maintains is a decisive witness of who he is in quotes of the most intimate impulses of his nature in quotes moral judgments n says are symptoms and sign languages ​​that betray the process of physiological prosperity or failure in quotes genealogy thus the One's moral code is a function of one's psychological structure and one's psychological structure is afunction of one's biological structure biological language and examples show that biology is crucial to niche views on morality n was a precocious 15 years old when Charles Darwin's On the Origin of Species published in 1859, much of the intellectual world was moving away from thinking of the world in terms of timeless absolutes to seeing it in terms of process and change and N is among the first to apply evolutionary concepts to morality, moral codes are part of biological types. survival life strategy and the more one looks at the history of morality from the evolutionary and biological point of view, the more we are surprised by the dramatic changes in moral codes over time and this is the key problem that is argued when we consider the altruistic and selfish moral codes of humanity.

Historical records show a disturbing inversion: before we valued excellence and power above all and looked down on the lowly and lowly, but now the meek, the humble and the common man are the good ones, in quotes, while the aggressive ones, The powerful, the strong, the proud are, in quotes. evil in quotes somehow the morality of the weak has become dominant and the morality of the strong has declined this moral inversion is dangerous the traits of strength and power that are what now condemn a noble man and the traits of vulgarity and modesty which are those by which the weakened man is praised, morality has become something bad or, more paradoxically, morality has become immoral, as nche says, so that precisely morality would be to blame if power and The highest splendor really possible for the typical man will never be achieved in fact. that precisely morality was the danger of dangers consequently n argues quote we need a critique of moral values ​​the value of these values ​​in themselves must first be questioned and for that we need knowledge of the conditions and circumstances in which they grew Under which they evolved and changed in quotes the morality of the weak has become somewhat dominant and the morality of the strong has declined.

How is this rather paradoxical state of affairs explained? Part of the story is biopsychological in terms of which morality resonates with which psychological type. of person that one is only part of history is cultural and here is a quote from a history lesson under what conditions man devised these value judgments of good and evil and what value they themselves have, in quotes, different moral codes that they develop under different moral circumstances, so the story looks for the survival circumstances that allowed and necessitated the development of the altruistic Slave Code in the West. Nature finds the roots of slave morality in the Judeo-Christian tradition in a decisive set. of events that occurred early in Jewish history before the time of Moses the enslavement of the Jews in Egypt the significant result of the long-standing enslavement of the Jews was the development and internalization of a moral code adequate to survive the Slavery Suppose you are a slave, how do you survive?

In contrast, what actions will kill you, what actions will increase your chances of staying alive, and if you have children who are born into slavery, what survival strategies will you teach them to survive? A slave must obey the master. It is not a natural thing, so the first lesson is that you must suppress your nature, suppose the teacher hits you, the desire for revenge is a natural thing, but you have to suppress it, suppose the teacher tells you to wait, being inactive is not something natural, but you must suppress your desire for revenge. activity Suppose the teacher tells you to do something you don't want to do you must override your desire to do what you want and obey by generalizing you must train yourself to restrict your natural impulses and internalize a humble, patient and obedient self that you know you must do this because the slaves who do not end up dead consequently N states that the virtues of slaves have survival value obedience humility forgiveness and patience are good for slaves and those are the traits that slaves will instill in their children if they want the virtues to survive over time of slaves become cultural Therefore, nature maintains that the values ​​of the slaves became the internalized cultural values ​​of the Jews and were precisely what allowed them to survive their long slavery in each generation.

Many people are like sheep and don't particularly mind being slaves, but it bothers others and here's the story. it gets darker some of those slaves are living human beings with a human being's desire to live grow They express who they are all humans have the will to power but what if they can't express it? So they must live in constant frustration in order to survive. Direct your natural strength and assertiveness against the expression of Your own strength and assertiveness. This naturally leads them to strongly resent the teacher, but they also begin to hate themselves for doing what the teacher says and for their own role in suppressing themselves, but psychologically hating themselves causes unbearable pressure within quotes the external discharge of the instincts was inhibited and turned back against the man himself hostility cruelty joy of persecution and attack in exchange and destruction all this turned against the possessors of such Instinct that is the origin of bad conscience in quotes hatred towards strong hatred self, internal torment and fantasies of revenge to relieve pain become the psychological reality lived by such slaves, they make this psychological reality a matter of months and years and the results will be very ugly and poisonous.

More provocatively, he argues that such slave individuals who feel the internal war most strongly become the social leaders of the slaves, that is, they become their priests. The priests are those individuals among the slaves who demonstrate the greatest drive, no matter how frustrated they are. be it and the most astute quote it is because of their impotence that hatred grows in them to reach monstrous and astonishing proportions. The real great enemies in world history have always been the priests without quotes in their leadership role; It is the priests who most strongly advocate meekness, humility and obedience to their flock and who condemn the aggressive force and pride of the people.

Masters, priests are not in a position to use physical power against Masters, and physically powerful Masters consider it beneath their dignity to fight an unarmed and despicable enemy. Instead, the priests develop and use morality as their weapon of confrontation, the morality that allows their survival as weak slaves is also useful as a weapon against the strong Master, praising the meek and condemning the strong is at the same time a tool of strengthening for the weak and a tool of weakening against the strong turned into an explicit code The Judeo-Christian ethics quote has waged a war to the death against this superior type of person, has banned the basic instincts of this type, in quotes to maintain this outline incomplete.

He maintains that Christianity is a strategy within Judaism and part of its long-term strategy, the decisive battle is not between Jews. and Christians, but between the servile morality common to both Jews and Christians and the dominant morality of those capable of living a fully human life, the Judeo-Christian moral code becomes part of their revenge strategy; Its objective is to allow the weakest to survive in a difficult situation. World where they are often the ones on the receiving end of the big stick, but also to undermine the Masters' self-confidence and eventually to subdue and tear down the Masters to exact spiritual vengeance as evidence. n paraphrases standard Judeo-Christian rhetoric about how his Kingdom will one day come and God will then unleash his wrath on the rich and powerful in a perfect capture, cites the quote from St.

Thomas Aquinas so that the blessedness of the saints will be more delightful to them, and they may be more copious. thank God for this they have been allowed to see perfectly the punishment of the Damned in quotes, so we have n's views on the morality of altruism. It is a twofold strategy of the slave types, one as a survival code for the weak and two as revenge and a power play against the historically strong in the opinion of n there is no doubt who is winning the ancient battle between the weak and the powerful. He takes Tertullian's question what Athens has to do with Jerusalem and replaces Athens with Rome.

Rome is the biggest. Empire of classical times Rome's values ​​are therefore the antipode of those of Jerusalem as evidence of whether Rome or Judea is winning. It invites us to consider to whom we kneel in Rome today in the 19th century. The slave chief, who is the Pope, has long established his camp and planted his flag in the center of what was the largest Master Empire the world has ever seen. For Nicha, the modern world is in a moral crisis, the slave code that If altruism has ascended and the moral code of the Masters is in decline, the master code is the one that will best allow and foster human development, but practically everyone believes that altruism pays lip service or feels guilty for not living it by comparing niches and Ran.

The criticisms of altruism for comparison purposes of N and Rand allow us to distinguish five varieties of altruism in increasing orders of destructiveness, one altruism as a policy of collectivism for the purpose of mutual self-support, two altruism as a tactic of the weak to protect themselves against themselves . the three strong altruism as a tactic of the weak to obtain the support of the strong four altruism as a strategy of the weak to obtain power over the strong to rule them and five altruism as a strategy of the weak to destroy the strong Envy, hatred or revenge, nich and Rand recognize type 1 altruism.

History provides many examples of monastic and religious communities that isolate themselves and live communally. The key organizational concepts of such communities are collective assets, solidarity and conformity. Both n and Rand also recognize type 2 altruism. He regularly invokes metaphors and examples of herd animals to illustrate the instinctive or strategic practice of seeking safety in numbers against a qualitatively superior enemy. He cites all the sick and infirm who instinctively walk after a pack organization as a means of shaking off their dull discontent and sense of weakness. aesthetic priest Submerges this and expands on it without quotes Rand illustrates type 2 in Fountain Head in the official philosophy that Ellsworth Tui uses when preaching to the masses, for example in his speech to the Building Trades Union strikers, the key concepts in the speech of tui are unity, the The aggression of the owners and the consequent role of the unions as a self-protective agency to fight against altruism of type three appears in the writings of n as a danger to the strong, the weak and the poor use altruistic morality as a tool to make the strongest serve them. that is a danger for the strong n argues because it will divert them from their proper self-development quote the sick represent the greatest danger to the healthy it is not the strongest but the weakest who spell disaster for the strong without quotes the reason for this is that, what is to be feared, what has a more calamitous effect than any other Calamity is that man should not inspire deep fear, but deep nausea, nor great fear, but great pity. themselves to defend a parallel version of type 3 altruism appears in Ran's Atlas Shrug in the case of the strategy that Reen's mother and brother follow to ensure that he will continue to support them, they speak the language of obligation, compassion and compassion, and despite his inarticulate reservations. and the innate feelings of disgust rean accept their implicit demands in the terms they present altruism type four is the altruism of power lust holds that all living beings embody and are driven by a will to power, but that the strategies followed by the weakest must necessarily be more astute to cite the will of the weak to represent some form of superiority their instinct for devious paths towards tyranny over the healthy where can not this will to power be discovered of the weakest in quotes but incapable of competing through physical vitality and vigor? the weak must employ psychological weapons in quotes moral judgment in quotes is the means by which the weak and mediocre weaken and bring down the stronger in quotes type four altruism is also prominent in Ran's two main novels a subplot of Fountain Head is the battle between Gail Wean and Tui Weand follow the traditional master power strategy of physical wealth, including physical intimidation of their business competitors and the benefits that wealth can bring.

The tui strategy is a more subtle and cunning psychological route to power. a raremoment of self-revelation occurs at the end of the process. novel when Tui explains his philosophy to a broken piece P quoting it's just a matter of discovering the lever if you learn to govern the soul of a single man you can get the rest of humanity it's the soul Peter the soul not whips or swords or fire or weapons That's why the Caesars, the Atillans, the Napoleons were stupid and did not last, we will do it, the only Peter is the one who cannot govern, we have to break it in quotes, the particular tactics of two to achieve the strategy are in n had outlined, used the morality of the slave. to make the strong quote sick, miserable, malevolent against himself, full of hatred against the springs of life, full of suspicion against everything that was still strong and happy. their aspiration and their integrity preach altruism they tell man that he must live for others they tell man that altruism is the ideal not a single one of them has ever achieved it and none will ever achieve it their living instinct screams against it but no You see what you achieve, the man realizes that he is incapable of what he has accepted as the noblest virtue and that gives him a feeling of guilt for the sin of his own basic unworthiness.

In quotes, the guilty individuals are weakened and much easier to manipulate and govern at the beginning of Atlas Rand. introduces type four altruism into the exchange between Rean and Francisco at Reen's anniversary party, where Francisco tries to warn Rean of the real battle he is fighting. Reen responds with disdain a battle, what a battle, I hold the hand of the whip, I do not fight against the unarmed, in quotes, Francisco responds Do they have a weapon against you? It's his only weapon, but it's terrible. Ask yourself what it is. At some point, quote-unquote, type five altruism is the most disturbing and terminal case of altruism and both N and Rand see it operative in many individuals and movements.

Type four altruism is about achieving power to rule, but the desire to rule is still a positive goal. Type five is about gaining power as a purely means of destroying the good and the great. It is this type of altruism due to its absolute malevolence. It gives pause to many thoughtful and well-intentioned interpreters of N and Rand and leads them to wonder whether Nche and Rand exaggerate the positions of their enemies. N is an explicit quote, the judgments and Moral condemnations constitute the favorite revenge of the spiritually limited against those less limited emphasis in quotes added and in its extreme form, the anger of the weak and powerless explodes into nihilism.

Quote When some men fail to achieve what they wish to do, they angrily exclaim May the whole world perish. This repulsive emotion is the pinnacle of envy, the implication of which is if I can't. have something no one can have anything no one should be nothing in quotes to bring the strong down to their level, he argues that the weak use the language of altruistic ethics quote, when would they achieve the most subtle, sublime and definitive Triumph of Revenge, surely, if they were successful? poisoning the consciences of the lucky ones with their own misery with all the misery so that one day the lucky ones would begin to be ashamed of their good fortune and perhaps they would say to each other it is a shame to be lucky there is too much misery in quotes the objective is not to use pain and misery to induce the strong to help solve the problems of those who suffer pain and misery the goal is to inflict the same pain and misery on the strong that is Revenge to subject the enemy to the same torments in the religious uses of altruistic ethics According to this Nitian interpretation, the purpose of Heaven and Hell is not a relatively benevolent dual strategy of inspiring goodness through the carrot of Heaven and the stick of Hell.

Rather, the purpose is to send enemies to hell here again . The quote from Saint Thomas Aquinas is relevant so that the blessedness of the saints is more pleasant for them and they can give more copious thanks to God for what has been granted to them. see perfectly the punishment of the Damned in quotes in Atlas Rand provides many examples of type five altruism. Lillian Reen's treatment of Hank is not a misguided attempt to gain attention or repair a failed marriage; It is a constant attack on Reen's identity and it is worth the same. It is true in James Taggert's treatment of his wife Cheryl, his goal is to destroy her quote-unquote, childish and naive belief in the nobility of man.

Taggert's strategy was only semi-explicit to himself for most of Atlas, but Rand has allowed Tagert to consciously realize its full importance to the end of Atlas during the torture of John G, knowing that continuing to torture G will kill him, thus destroying G's ability to help them. Tager exclaims, "I don't care, I want to break it, I want to hear him scream, I want to stop quoting Rand the narrator." he goes on to explain Taggert's nihilistic quote of self-revelation: it was not his incommunicable soul nor his love for others nor his social duty nor any of the fraudulent sounds with which he referred to his self-esteem;

It was the desire to destroy whatever was living in quotes. This subtheme in Atlas is a continuation of Ran's previous novel, The Fountain Head Tui, further explaining the true strategic purpose behind his various community organizing power tactics, his critique of individual creativity, the promotion of mediocrity. like keing etc. Keing asks Whiny what do you want Tui to break Howard Roork's neck? Tui then crafts a quote I don't want to kill him I want him in jail, you understand, in jail, in a cell behind bars, locked up, detained, tied up and alive, no quotes Tui is not looking for any positive value, only destruction. of an excellent human being Tui is a fictional character, of course, but it is worth remembering Aquinus's non-fictional quote as above and that Aquinus is in good company, so to speak, nine centuries before St.

Augustine in the knowledge of the saints about the punishment of the wicked had included the spectacle of hell as one of the pleasures for those in heaven. Summon the good to go out to see the punishment of the wicked to witness the torments of the wicked in their bodily presence. Unquote, two centuries before, the father of the Tulan Church had exalted by the destruction of the world and the torment of the Kings philosophers poets and athletes in Hell cite that last day of judgment with its eternal results that day unexpected by the Nations the theme of his Vision when the world Hy with age and with all its many products will be consumed in a great flame how vast a spectacle then bursts before the eyes what there excites my admiration what my derision what sight gives me joy what excites me to exaltation to the to see so many illustrious monarchs whose reception in heaven was publicly announced groaning now in the lowest Darkness with the great Jo himself and also with those who bore witness to his exaltation, governors of provinces also who persecuted the Christian name in fires fiercer than those who in their days of Pride raged against the followers of Christ, what is the world?

Wise men besides the same philosophers who taught their followers that God did not care about the sublunary and wanted to assure them that they either had no soul or that they would never return to the bodies they had now left behind when they died. Covered in shame before the poor deceived while a fire consumes them. Poets who also tremble not before the tribunal of Romano or Minos but of the unexpected Christ. I will have a better opportunity than to hear the tragics express themselves more strongly in their own Calamity, to see the interpretation of much more dissolute actors in the flame that dissolves when looking at the charioteer shining in his chariot of fire, when contemplating the fighters not in their gymnasiums, but by throwing themselves into the quote-unquote fiery waves and leaping forward, five centuries after Aquinas, the leader of the American Great Awakening, Jonathan Edwards.

He of sinners in the hands of an angry God delivered a 1739 sermon titled The Eternity of the Torments of Hell with the following statement: The sight of the torments of hell will exalt the happiness of the saints forever and quote: Can the husband believer in heaven be happy with his unbelieving wife in hell can the believing Father in Heaven be happy with his unbelieving children in hell? Can the loving wife be happy in heaven with her unbelieving husband in hell? I tell you, yes, such will be her sense of Justice that it will increase instead of decrease.

His quote-unquote saying that many proponents of altruistic ethics are explicitly motivated by the desire to destroy is not just a matter of exaggeration or fiction. To summarize so far it is clear that Rand has learned from N's critique of altruism and agrees with his general idea Ran's break with Nich's criticism If we follow Nit's interpretation, then the great battle of history is the fight between the strong and the weak. Nich's position is based on seeing the weak and the strong as essentially a zero-sum situation from which there is no escape. The strong are objectively a threat to the weak, so the weak must treat them as such.

The weak are necessarily consumed by envy and resentment toward the strong, so their greatest satisfaction can only come from tearing down the strong. The nian thesis can then be expressed apparently paradoxically. altruism is the selfishness of the weak is their best weapon in the ongoing battle for survival against the morality of the strong slaves n write in genealogy of morality is to quote Prudence of the lowest order in quotes to change to the language of Ran Nitiana's thesis is that the great battle is the battle between the Gail Winens of the world and the Ellsworth Tues of the world.

Both Winan and Tui seek power, but by different means the Wiins use traditional tools of selfishness such as money and physical prowess, while the Tuis use psychological tools of altruism, guilt, and compassion. Fountain Head's big breakthrough is showing that the dichotomy is a false alternative here. Rand strongly diverges from N and is an innovator in ethics. Altruism, according to her, is not the selfishness of the weak. Altruism is destructive to both the weak and the strong. The strategy of Howard's work is neither to side with the two against the two nor with the two against the wiet.

R's strategy is independent creative production and trade with those who recognize his value as an independent creator and producer, perhaps Not everyone can be as creative and productive as a roor. For Rand, the fact of inequalities of capabilities does not change the moral facts involved. The selfishness of the weak in contrast to Nich's thesis is to respect and admire the strong to promote their freedom and be aware of the overflowing benefits that will come to them from the strong, the average person may not be able to design and build as well as Ro, however, thousands of average people can, with productive effort, earn the money to live in one of Ro's buildings and thousands more reap the benefit aesthetic to see the buildings of Ro even.

If they cannot live in them in Atlas Shrug Rand uses the example of a janitor who earns a decent living working in a factory the janitor did not create a factory including his ability to pay his salary the janitor adds value to the company and thus earns his salary, is a value to the creators of the Factory at the same time that the creators of the Factor have added value to your life the opportunity to make a living in that job the skills and skill sets differ and there is a harmony of values ​​that allows you Win-win trade, which, according to Rand, is the fundamental truth about the relationship between the strongest and the weakest, properly conceived can and should be mutually beneficial.

Rand puts it this way in the quote from G's speech in proportion to the mental energy expended by the man creating a new invention. He receives only a small percentage of his value in terms of material payment, no matter how much fortune he makes, no matter how many millions he earns, but the man who works as a janitor in the factory that produces that invention receives an enormous payment in proportion to the effort. mental that he performs. his work requires him and the same is true of all men at all levels of ambition and ability, the man at the top of the intellectual pyramid contributes more than anyone else to those below him, but receives nothing except his material payment and does not receive any intellectual bonus. from others who add the value of his time, the man below who left himself to starve in his desperate ineptitude contributes nothing to those above him, but receives the bonus of all their brains, such is the nature of the quote-unquote competition. the strong and the weak of the intellect, such is the pattern of exploitation in quotes by which the strong in quotes has been condemned.

The janitor who hates his boss on principle or who sees the creators of the Factory as his enemies has made a mistake. a self-destructive error in judgment about her personal interest in Atlas Shrug, for example, Dagney Tager is not the enemy of Eddie Willers nor is Eddie Willers the enemy of Pop Harper, the boss employee, nor is Pop Harper the enemy of an anonymous worker. of Far Below in the underground terminal nor Are any of us enemies of the Geniuses who create in the music business, thetechnology, art, athletics or philosophy? The idea that those of us who are less skilled in any of those areas would want to control or destroy those who are superior is stupidly self-destructive.

To the highest degree so far, n's commitment to a zero fundamental adversary, some position commits him to the view that altruism is for the self-interest of the weakest, which produces the implication that if one has less musical talent, then their self-interest is that the beethovens and rock monov be destroyed remembering the fictional representation of Antonio Saleri in Peter Schaffer and Milos winged forums that if one has less athletic talent than the babe ruths and Michael Jordans be disabled remembering the pathetic real-life example from Tanya Harding and Nancy Carrian that if you're a Soo businessman who holds back John D.

Rockefeller and Bill Gates, recalling the language invoked in most antitrust debates about the dangers of unbridled competition . This is a striking and fundamental difference between Nich's and Rand's interpretations of altruism. Rand also believes that the selfishness of the less talented is respecting themselves for their potential and their commitment to achieving it. Not everyone can be a Michael Jordan, but the measure of a good life is not primarily comparative, it is a matter of taking independent decisions and form one's own character. and interests make their own way in the world in the way that suits one best and to the extent that one's energies and abilities permit, it is not the scale of one's abilities that is primarily morally significant, but the fact that one's abilities are one's own abilities and one is committed to using them to achieve one's life;

In that sense, being a moral giant is within the reach of any of us; Altruism, on the other hand, encourages the less talented to disrespect themselves, to make comparative judgments as fundamental to their self-esteem, and to view themselves as relatively helpless or as victims and to plot and act against the more talented in In the first part of this essay we have focused on how negative Ran's niches and criticisms of altruism are, now we will move on to his positive programs, which is what they take to be proper selfishness to imply.