Tuesday, July 16, 2013

Why Each Person Can Have Only One Ultimate Value

A value is, in Ayn Rand's words, "that which one acts to gain and/or keep." It is a goal of a set of actions. Most values are pursued for the sake of gaining other values. For example, a new hammer may be pursued in order for someone to build a scaffold. The scaffold is itself pursued in order to allow the construction of a house. The house is pursued in order that the builder may live there and thus have a richer, more comfortable life. The hammer is valuable in order to get the scaffold, the scaffold is valuable in order to get the house, the house is valuable in order to improve one's quality of life. This progression can be termed a "value chain."

A value chain cannot go on infinitely. A person must have some ultimate value that serves to justify and motivate the others. A set of value chains that converge on a single ultimate value may be termed a "value tree."  The ultimate value is an end-in-itself that is never pursued purely as a means to something else.

An example of a hypothetical value tree. This tree would be possible for someone to attempt, but would be unsustainable. Click to enlarge.

So the question I will answer is: Can a person be committed to more than one separate value tree, each leading to a separate ultimate value?

Having two different value trees means that two different sets of actions are required to achieve each ultimate value. The actions required to achieve one will continually conflict with the actions required to achieve the other. Thus, a choice will be required to select only one of the two appropriate actions at a given time. As one obvious example, consider a man who has Ultimate Value 1 (UV1) as "freeze apples" and Ultimate Value 2 (UV2) as "bake cakes." He has just obtained eight hundred dollars. He owns neither a freezer nor an oven. If he wants to pursue UV1, he should buy a freezer. If he wants to pursue UV2, he should buy an oven. How is he to decide where to spend his money? The way one decides with a single ultimate value is by determining which option better promotes that ultimate value in the current situation. But with two distinct ultimate values, there is no way to decide rationally. The man making the choice might as well flip a coin. There is no rational way to decide which ultimate value to pursue at any given time.

Having an ultimate value means that every decision should be weighed by how much it contributes to that ultimate value. It means that the person should plan in advance for how best to achieve as much of the value as possible. It means ruthlessly cutting out any value that is not a part of that particular value tree, because only values that serve the ultimate value are justified. In the case of UV1, this means freezing as many apples as possible while one is alive. For UV2, this means baking as many cakes as possible. But if a man holds these two "ultimate" values, then he cannot plan in advance how to achieve either one to the best of his ability. There are necessarily many situations where he does not act to gain and/or keep each of the purported ultimate values. The very fact that there are two "ultimate" values means that they violate and contradict each other. So, in a very real sense, he does not actually value either of the "ultimate values" as ultimate values.

Therefore, having two ultimate values is, in a strict sense, self-contradictory and impossible.

More realistic examples of attempts to posit more than one ultimate value will be discussed in upcoming articles. One article will deal with one's own life versus socialization as ultimate values (Link) and another will discuss an example of life vs. flute playing.

I also recommend Viable Values: A Study of Life as the Root and Reward of Morality and Ayn Rand's Normative Ethics: The Virtuous Egoist by Tara Smith.

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Related Posts:

Values Are Relational But Not Subjective

The Nature of the Morality of Rational Egoism: Short Notes

Atlas Shrugged, Altruism and Egoism

On Fairness and Justice: Their Meanings, Scopes, and How They Are Not the Same

Saturday, June 22, 2013

What Interdependence Means and Why Society Isn't Interdependent

Interdependence is a state of a group in which removal or destruction of one portion (subset) of the group necessarily results in the destruction of all members of the group. (1)

One example of interdependence is the set of critical organs in a human body. Taken as units in themselves, the brain, heart and lungs are interdependent: removal or destruction of one of them necessitates the destruction of the others. Another example of interdependence is the caste system in eusocial insects like bees, ants and termites. The reproductive caste and worker caste are each needed to keep the hive (and thus the other) productive and alive.

A division-of-labor society of human beings takes on a superficial appearance of interdependence. Different people do different jobs and rely on those in other specialties for raw materials and general trade. But unlike real interdependent systems, individuals in a society can exercise independent judgment and change occupations. An individual's job is not set for life in his genetics, but chosen by the individual. People can and do get promoted, change jobs, change career types, etc. Companies in a free market can and do expand into new fields of business.

If, in a hypothetical, laissez-faire capitalist society, all those who performed one sort of productive job were suddenly removed, then it is still possible for those in other professions to take over the job and maintain a similar division of labor. There might be great hardship for a while from such a sudden displacement, but since most other individuals would be able to adapt and survive, the society fails the test for interdependence. (This is to say nothing of the more realistic, gradual removal of people from an occupation, which a capitalist society can undergo with most people hardly noticing. In contrast, if lung tissue were gradually removed from your body, it would become harder and harder for your other organs to function, and your heart would not transform to replace the missing lung tissue.)

Moreover, not all activities undertaken by all other individuals in a society are valuable to a given individual. In fact, some are positively harmful, such as dishonest schemes, irresponsible investment plans, and theft. Since each individual has free will--the choice to think or not, to judge or not, and the capacity to behave destructively toward self and others--it is up to the independent judgment of each individual to determine friend from foe. Other people can't be dissolved into an undifferentiated mass of beneficence, let alone all be considered critical to one's own survival. (Easily observable facts refute this collectivist notion.)

If one individual is physically injured to the point of mental damage or paralysis, then that person can become genuinely dependent on other individuals who provide his care and sustenance. But this metaphysical dependence goes only one way: the injured is dependent on the uninjured, not vice versa. There is no "interdependence" here.

Ordinary, healthy, adult human beings are fundamentally independent creatures, and intonations to the contrary are spurious. I have only ever heard vague assertions of "interdependence" from people. I have never heard "interdependence" defined, even though such a definition is a prerequisite to any rational argument about whether or not a society of human beings is "interdependent." (2)

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(1) This is metaphysical interdependence. The common definitions of "interdependence" and "dependence" are philosophically vacuous.

(2) Dictionary definitions are unhelpful: "interdependent - mutually dependent; depending on each other."
"dependent - relying on someone or something else for aid, support, etc." [Webster's College Dictionary, 1996]

Relying, in what way? Aid from whom? What happens if the support doesn't come from whomever? This definition is useless philosophically, since it can encompass everything from an appointment with one doctor out of many to have a wart removed, to being fed through a tube because you're paralyzed for life. The required definition is one of metaphysical (inter-)dependence, which is philosophically significant, and is the definition I gave at the start of this article.

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Related Posts:

America Before The Entitlement State

The Nature of the Morality of Rational Egoism: Short Notes

Atlas Shrugged, Altruism and Egoism

On Fairness and Justice: Their Meanings, Scopes, and How They Are Not the Same

Values Are Relational But Not Subjective

Saturday, May 11, 2013

Mainstream Radio Talks About Atlas MD

In this segment of his morning radio show, Bill Handel talks about the benefits of the concierge doctor service, Atlas MD. It's a glimpse into the quality and efficiency of free-market healthcare. The only thing that's missing is an unregulated, unsubsidized health insurance industry that mostly provides benefits for large/catastrophic medical expenses, rather than everyday expenses. This segment really is great to hear.

Bill Handel on Atlas MD

Sunday, April 21, 2013

Objectivism vs. Intrinsicism vs. Subjectivism: A Short Summary

At root, subjectivism, intrinsicism and Objectivism are theories of the nature of concepts or "universals." Here, I summarize them in regard to their view of the nature of truth and knowledge. Since truth is a quality of statements composed of concepts, each school's view of truth is a direct outgrowth of its view of concepts.

Subjectivism holds that truth, in effect, resides only in the mind. For a subjectivist, a particular statement can be true for one person and false for another. (Kant (by implication), Wittgenstein, James, Sartre, etc.) "Truth" amounts to whatever one believes, and there is no such thing as "knowledge" of reality; only some sort of "experience" inside one's own mind.

Intrinsicism holds that truth resides disembodied out in the world. Typically, intrinsicists hold that all people have to do is somehow "open their hearts to God," or "pay attention to their intuitions," or "open their minds to the light of truth," and the "external truth" will infallibly push its way in. If the truth is already "out there," then there's no reason to think that any special processing is required to reach it; one merely has to absorb it. (Plato, Aristotle (partially, in regard to essences), Apostle Paul, Augustine, etc.) For an intrinsicist, conceptual knowledge is whatever external truths one happens to have absorbed. A particular statement is "true" for everyone, whether they have any evidence or not. (And it's an arbitrarily answerable question whether various people can be held responsible for not grasping all the "floating truth" out there.) (1)

Objectivism holds that truth and falsehood are aspects of conceptual knowledge. Truth (and perceptual knowledge) is a relationship between a consciousness and reality. Truth is reality, as conceptually processed by a consciousness. Truths do not exist disembodied in external reality. Only physical entities (and their aspects--including other consciousnesses) exist in external reality. I can only reach a truth when I choose to conceptually process percepts by reasoning (by the method of logic.) For an Objectivist, a particular statement cannot be true for one person and false for another, (2) but it can be arbitrary for one person and either true or false for another. People can have different levels of evidence that change how the statement ranks on their "epistemological determinacy" scale. (From arbitrary, to possibly true or false, to probably true or false, to certainly true or false.)

There is much more to be said about this topic, and I recommend Objectivism: The Philosophy of Ayn Rand, by Leonard Peikoff, for more.

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(1) To be clear, most modern, intellectual intrinsicists (and many such subjectivists) go to great pains to cloak their theory of knowledge in the appearance of reasoning from observation. They use the language of natural science and the formalism of deductive arguments. But this is all rationalization, because, for intrinsicists, the ultimate basis of "knowledge" is just to "feel the [allegedly external] truth." For subjectivists, whatever their pretenses about subjectivism being necessitated by objective science, that self-contradiction wipes out objectivity on their part, and they thus imply that there's no such thing as knowledge of reality. (What distinguishes knowledge of reality from fantasy is that knowledge is objective.)

(2) So long as the statement actually has matching referents in both cases. The same words referring to different people aren't actually the same statement, because the words have different referents in each context.

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Related Posts:

Proceeding from Axioms in Objectivism - YouTube Edition

The Proof of Free Will (Libertarian Volition)

Taking Philosophy Seriously...

A Refutation of the Argument from Design

Sunday, April 14, 2013

Ayn Rand on Politicians, Ideas and Compromise

"Commentators often exhort some politician to place the interests of the country above his own (or his party's) and to compromise with his opponents--and such exhortations are not addressed to petty grafters, but to reputable men. What does this mean? If the politician is convinced that his ideas are right, it is the country that he would betray by compromising. If he is convinced that his opponents' ideas are wrong, it is the country that he would be harming. If he is not certain of either, then he should check his views for his own sake, not merely the country's--because the truth or falsehood of his ideas should be of the utmost personal interest to him."

--Ayn Rand, "Selfishness Without a Self," Philosophy: Who Needs It

Friday, April 12, 2013

The Scope of Evidence Pertinent to a Proposition Corresponds to the Scope of the Proposition

General evidence can prove generalizations. Specific evidence is required for specific propositions. The scope of sensory data that can tie a statement to reality (serve as evidence) varies with the scope of the statement.

If I make the statement, "All men have heads," then the scope of potential, direct evidence for this statement (and counterexamples) is all men. I can observe a few random men and have a sensory basis to at least hypothesize that "All men have heads," is true. (Exactly when I can logically say that a generalization is proven, is the subject of the epistemology of induction. While the principles of general induction are not yet fully known, the philosophy of Objectivism and the principles of modern science/technology show that induction works. I recommend Dr. Peikoff's course, Objectivism Through Induction.)

If, on the other hand, I make the statement that "Julius Oglethorpe III lives at 10 Warkworth Terrace in Cambridge, England," then I can't gain a basis for hypothesizing that statement (let alone proving it) by observing a few random men. I need evidence that pertains to the specific statement at hand. To hypothesize, I need to see effects of the fact that Julius Oglethorpe III exists, or the fact that 10 Warkworth Terrace exists. To prove this statement, I need to see a set of facts that all evidence shows can only come from the fact that a man with this name lives at this address.

In both cases, the evidence that warrants the hypothesis or conclusion reduces to sensory data. But the evidence for the specific statement is much more specific than that for the general statement.

[Note: This short article was derived from a longer comment I made at "The Christian Egoist" blog: D'Souza vs. Bernstein: Is Either Good for Mankind?]

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Related Posts:

Proceeding from Axioms in Objectivism - YouTube Edition

The Proof of Free Will (Libertarian Volition)

Taking Philosophy Seriously...

A Refutation of the Argument from Design

Thursday, April 11, 2013

America Before The Entitlement State

This article by Yaron Brook and Don Watkins should be seen by all Americans, and indeed, everyone else. It describes how people dealt with sudden injuries, deaths and the various disasters that can befall people, before government welfare programs and Social Security:

America Before The Entitlement State

Here's a video reading of a part of an essay from Capitalism: The Unknown Ideal by Ayn Rand:



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How to Show That Taxation is Robbery

QuickPoint 2: Altruism Supports Coercion...

The Nature of the Morality of Rational Egoism: Short Notes

Friday, February 22, 2013

A Philosophy Professor Discusses Ayn Rand in his Ethics Class

Dr. Gregory Sadler of Marist College recently discussed Ayn Rand's The Virtue of Selfishness in his Spring 2013 Ethics class and posted the video to YouTube:



Dr. Sadler is not an Objectivist, but he gives what is, in my view, a good introductory presentation on Rand's ethics. I encourage anyone interested in the broader study of Rand in academia, to watch this video (at least in part) and leave polite comments on the YouTube video page.

My main critiques of Dr. Sadler's presentation have already been voiced in the page comments. They are the following:

Overall, this is a very good presentation of Rand's ethics. Thank you, Dr. Sadler.

Just a few points: Contrary to 52:48, Rand wouldn't say the choice of friends is arbitrary, but ought to depend on their objective virtues/values. Vicious people harm one's own life when you're involved with them; virtuous people typically benefit one's own life.
Also worth emphasizing: Man *creates* wealth/values (material and spiritual) by acting on proper reasoning. There isn't a fixed "pie."

Also, Rand regards virtues as eminently practical. A breach of integrity has very real, self-destructive consequences in the long-term. There is no gap between morally principled action and practical action. (Practical for achieving long-term flourishing.)
Finally, "Ayn" rhymes with "mine." : )

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Related Posts:

The Nature of the Morality of Rational Egoism: Short Notes

Atlas Shrugged, Altruism and Egoism

Values Are Relational But Not Subjective

Tuesday, February 19, 2013

The False Freedom of "Equality of Opportunity"

In mainstream discourse in the US, "equality of opportunity" is taken as an uncontroversial rallying cry for both "conservatives" and "modern liberals." It's typically seen as a more reasonable alternative to the openly socialist "equality of results."

Don Watkins, of the blog, LaissezFaire, has written two posts exposing the fact that "equality of opportunity," taken literally, is just as irrational and unjust a notion as "equality of results." (If it's not taken literally, then it's an extremely vague term and shouldn't be used.)

What matters for the justice of a society is not "equality of opportunity" but the absence of initiated coercion.

Just Say "No" to Equality of Opportunity

Who Needs Opportunity?

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Related Posts:

On Fairness and Justice: Their Meanings, Scopes, and How They Are Not the Same

How to Show That Taxation is Robbery

QuickPoint 2: Altruism Supports Coercion...

Thursday, February 7, 2013

Values Are Relational But Not Subjective

There are many people in the world who will say that values are subjective. You may or may not be one of them. For many, the reasoning behind this stance is that they see that different people value different things, and they think that if values were objective, then everyone would value the same things. So they conclude that all values are the opposite of objective, which is subjective.

This article will give evidence and argument that this view is mistaken; that this reasoning is based on a confusion about what it means for values to be objective.

First, let's consider a simple physical situation: Two men are standing on opposite sides of a pole, as shown in Case 1 of the figure below. We are looking down on them, and they are both facing upward. For Person A, the pole is on the right. For Person B, the pole is on the left. Does this mean that the position of the pole is subjective? No. Both men can look objectively at the relationship of the pole to each one. If they specify whose relationship to the pole they are talking about, they can both agree on the fact of the relationship.





When Person A observes that the pole is on his right, Person B can observe that Person A is correct: relative to Person A, the pole is objectively on the right. They can also both agree that, relative to Person B, the pole is objectively on the left. The position of the pole is objective, but its physical relationship with Person A is different than with Person B.

Objective values also specify a kind of relationship. (1) A value is something that someone acts to gain and/or keep that sustains his own life in some way. For example, food--eaten at certain times and in certain amounts--is a value to the person eating it. Shelter is a value to the person who sleeps there. An enjoyable, productive career is a value to the person who undertakes it. Friends are a value to the person who enjoys their company and benefits in the long-term from their presence. All things that can be said to be objective values are values to someone, because they stand in a life-promoting relationship to that person. Proper values are things that are pursued because they are good for the pursuer. (This is, in fact, the ultimate rational basis for the term "good," both in economics and in morality, Plato's Forms and Kant's Categorical Imperative notwithstanding. The moral good is good for the person acting morally.)

Whether something stands in a life-promoting relationship to a particular person at a particular time is an objective matter of fact. When a man is starving, food is objectively life-promoting for him. A capsule of sodium cyanide is objectively not life-promoting for him. Having effective mental functioning is objectively good for any human being. Severe brain damage is objectively bad for any human being. Having self-esteem is objectively good for a person's life. Despising oneself is objectively bad for a person's life.

Because values are things with objective, factual relationships to a person's life, their statuses as values are discoverable by reasoning from observation. Two people, if they both have enough information and reason properly, will reach the same conclusion about whether something is or is not a value to a given person. (See Case 2 in the figure.) Different things may be values to each person, but there is an objectively correct answer as to whether something is a value with respect to each person. This is directly analogous to the case of the pole. Person A's wife is observably a strong value to him. Person A's wife may not be a strong value to Person B, but Person B can agree from his observation that Person A's wife is a strong value to Person A.

Now, a consequence of this objectivity of values is that a person can be wrong about what is actually a value to him. A man may think that a glass of milk is a value to him, but if it has been laced with arsenic, then that milk is actually a disvalue to him and he is wrong. This is the situation in Case 3 of the figure. Person A believes, based on his emotions, that his sadistic mistress is a value to him. He wants her. But Person B can reason from observation that Person A is wrong; his mistress is not a value to Person A, and Person A's desire for her is unhealthy. (2)

Values are relative to a valuer, but there is one correct conclusion (given enough information) about the value of a particular thing to a particular individual.

Universal-Conditional Values

Many values can be a value to one person while never being a value to another, such as a piano to a musician, versus a non-playing bricklayer.  But certain values are universally required for all human beings to thrive, at certain times. These I will term "universal-conditional" values. A prominent example of this type of value is food. Food is required by all human beings to live, but not all the time. Eating when one is already very full is painful and anti-life. Other examples of this type of value are water, mental and physical exercise, sleep, and sexual relationships/activities.

At any given time, these may be proper values to Person A and not Person B, or vice versa. But in the long term, they are objectively required for everyone. It is not a matter of anyone's opinion whether he needs to eat to live.

Universal-Unconditional Values

In The Virtue of Selfishness, Ayn Rand identifies three values that she calls "cardinal." (p. 27) These are reason, purpose and self-esteem. These are values to all human beings in every moment of consciousness. Thus, I term these examples of "universal-unconditional" values. (3)

These broad values always have the same life-promoting relationship to every conscious human being. It is a fact for both Person A and Person B that these values are life-promoting for each of them, regardless of their individual circumstances.

What if Someone Chooses Something Other than His Own Life as His Ultimate Value? Isn't that Choice Subjective, Thus Making all Values Subjective?

The fullest answer to this is beyond the intended scope of this article, but I want to address it relatively briefly.

First, I think that most people who would say that their ultimate value is something other than their own life are confused and at least partially mistaken. For example, there are many who think that they have a value higher than their own life because they would die to save their wife or their child. Thus, they would say that their loved one is a higher value than their own life, and so all values are arbitrary and subjective according to what they choose as their ultimate purpose.

But if it were really the case that there is an arbitrary choice of an ultimate value, one must ask: Why is your loved one, and not a collection of skulls, your "ultimate value?" There are billions of choices available to pursue as an ultimate goal. The preservation of a ripe banana; the evacuation of glass bottles; the pulling of every fire alarm in the world--why not these as an ultimate goal? If the choice is subjective, then every choice is as good as every other. So why don't we see more people exhausting themselves and suffering for the sake of bananas? Why would anyone have a problem killing every human and animal he sees to harvest its skull?

What these people don't realize is that it is precisely because the wife or child has a strong relationship with their own lives that they might consider dying to save them. The valuing of the loved one is properly based on his or her contribution to one's own life (especially, one's own psychological well-being.) Thus, it is possible under certain circumstances, that a person can protect his own life by dying to save someone else. He can protect his life from the torturous, terminal ravages of a horrendous loss by shortening his life.

It is nonetheless true that every adult human being has the power to choose an ultimate purpose other than his own life. But this choice does not change the fact that life is the standard of value of living beings. A flourishing (happy) life takes a constant, comprehensive process of life-directed action to establish and maintain it. Actions not taken under the principle of building one's life fall under the principle of letting it decay or actively destroying it. As a living being, a man has no choice about the facts of his nature qua living being. Thus, he has no choice about the fact that his only choice is to pursue his own life as his ultimate value, or to suffer, decay and progress toward death (mentally, if not at first physically.)

So, the basic answer is that one's own flourishing life is the only ultimate goal based on the facts of one's own nature. Any choice of another ultimate goal is the arbitrary choice of pointless suffering and (likely) early death.

For a more thorough discussion of life as the moral standard of value, I recommend Viable Values: A Study of Life as the Root and Reward of Morality by Tara Smith.

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(1) Note that Ayn Rand defined a "value" as "that which one acts to gain and/or keep." This was her original, ethically neutral definition. It subsumes all those things which anyone--egoist or altruist, rational or irrational--may act to obtain. An irrational value can be subjective, and need bear no actual relationship to any ultimate goal. But with an analysis of the source of values, and the proper, rational basis of ethics, Rand produced a second definition of "value", which also specifies that something stands in a certain relationship to an individual's life, (a beneficial relationship.) You will often see Rand and other Objectivists use the term "value" with this second definition. Here, I'm discussing "value" in this second, fully rational, fully objective sense. (For discussion of the basis of doubly defined concepts in philosophy, see Dr. Peikoff's lecture course, "Unity in Epistemology and Ethics".)

(2) There is a distinction to be observed here between errors made in the course of rational evaluation and "errors" that result from the irrational practice of relying on raw emotion. These are both examples of being wrong, but under normal circumstances, the overall import of the two types of wrongness for a person's future prospects in life is vastly different.

(3) The only "condition" being consciousness, which is necessary for the characteristically human pursuit of all values. (Sleep is valued when unconscious only in a vegetative biological sense, not in a purposeful, human sense.)

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Related Posts:

The Nature of the Morality of Rational Egoism: Short Notes

Atlas Shrugged, Altruism and Egoism

On Fairness and Justice: Their Meanings, Scopes, and How They Are Not the Same

Wednesday, February 6, 2013

The Social Metaphysics of Communism: MiG Pilot

The book, MiG Pilot, is the true story of a Soviet pilot who defected to the United States in 1976. As a MiG-25 pilot, Lieutenant Viktor Belenko was among the most elite officers of the Soviet military. Like all Soviet military men of the period, he was thoroughly indoctrinated in Communist ideals and fed misinformation about the West his whole life. Yet through many years of observation and logical thinking, he came to see that there was something deeply wrong with the USSR. The rampant drunkenness, dishonesty and economic stagnation he witnessed eventually drove him to fly his MiG-25 to Japan, seeking asylum in the United States--the very heart of the "Dark Forces" he had been taught to fear.

The following incident is from Lt. Belenko's time as a MiG-25 pilot stationed at Chuguyevka in Southern Siberia. Belenko's thoughts at the time are represented in {green braces.} Again, I stress that this book is nonfiction; as in, this actually happened:
Conditions at Chuguyevka were not atypical of those throughout the Far East. Reports of desertions, suicides, disease, and rampant alcoholism were said to be flooding into Moscow from bases all over. In late June, Shevsov convened the officers in an Absolutely Secret meeting to convey grave news. At an Army base only thirty-five miles to the southwest, two soldiers had killed two other soldiers and an officer, confiscated machine guns and provisions, and struck out through the forest toward the coast, intending to steal a boat and sail to Japan. They dodged and fought pursuing patrols several days until they were killed, and on their bodies were found diaries containing vile slanders of the Soviet Army and the grossest misrepresentations of the life of a soldier. These diaries atop all the reports of trouble had causes such concern in Moscow that the Minister of Defense himself was coming to the Far East and to Chuguyevka.
The career of every officer would depend on his impressions, and to make a good impression, it would be necessary to build a paved road from the base to the helicopter pad where the Minister would land, about four miles away. The entire regiment would begin work on the road tomorrow.
It never was clear just where in the chain of command the order originated; certainly Shevsov had no authority to initiate such a costly undertaking. In any case, the Dark Forces, the SR-71s, the Chinese, the desirability of maintaining flying proficiency--all were forgotten now. Pilots, engineers, technicians, mechanics, cooks, everybody turned to road building--digging a base, laying gravel, pouring concrete, and covering it with macadam.
{It's unbelievable. For this we could have built everything, barracks, mess hall, everything. We could have built a palace!}
But the crowning order was yet to come. Within a radius of about a mile, the land around the base had been cleared of trees to facilitate takeoffs and landings. The Minister, it was said, was a devotee of nature and its verdancy. He would want to see green trees as he rode to the base. Therefore, trees would have to be transplanted to line the mile or so of road.
{You can't transplant trees here in the middle of the summer! Everybody knows that!}
But transplanted they were, hundreds of them, pines, spruces, poplars, dug up from the forest, hauled by truck and placed every fifteen yards along the road. By the first week in July they were dead, shriveling and yellowing.
Dig them up and replace them. So they did, with the same results.
Do it again. He may be here anytime now.
So again saplings and some fairly tall trees were imported by the hundreds from the forests. Again they all died. Finally acknowledging that nature would not change its ways for them, someone had had an idea. Leave them there, and just before he arrives, we'll spray them all with green paint. We'll drive fast, and he won't know the difference.
It was all to no avail. In early August they were advised that illness had forced cancellation of the Minister's inspection. He wasn't coming after all. It was time to fly again.
This series of events could have been ripped from the pages of Ayn Rand's Atlas Shrugged. (Yet one might suspect that even Ayn Rand would have considered this too ludicrously pointless to include in a fictional dystopia.) What is of fundamental importance to the military hierarchy is not facts, truth, reality, but the impressions, opinions, consciousness of "important" men. It is not actual military fitness that is the goal, but keeping up appearances.

It is no accident that this was how things worked in the Communist USSR. A statist system presupposes, reinforces, and demands this way of looking at the world. If those who govern the country have the power to make or break you, then you had better accede to their wishes, cater to their whims, indulge their flights of fancy, or you could end up in a very bad place. Facts? Reality? Actual production? Actual progress? You can't afford to care about those when someone with coercive power over you wants something, however absurd you may think his desires are.

Statism counts on and breeds social metaphysics: The replacement of metaphysical reality with the consciousnesses of others as one's fundamental concern. The consequences of this, in terms of the material progress of a society, should be obvious. But if it's not, just observe any dictatorship, or the economic destruction being wreaked by the progressive expansion of state power in the US today.

For anyone who wants a refresher on one of the most notorious dictatorships in history, or just an incredible, true story of a moral man escaping a rotten society, I recommend reading MiG Pilot. It's available for purchase at Amazon.

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Tuesday, January 22, 2013

Why "Anarcho-Capitalism" is Wrongheaded

Anti-Anarchy-symbol
Objectivism rejects anarchism for very good reason.

In the following link, Dr. Harry Binswanger explains why an officially established ("monopolistic") government is necessary for a free society, and why the "anarcho-capitalists'" objections to it are baseless:

Anarchism vs. Objectivism

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Wednesday, January 2, 2013

The REAL Fiscal Cliff

While politicians and the mainstream media in the US have been busy talking about the tax laws that expire at the end of 2012, we are approaching the real "fiscal cliff" very rapidly. This cliff is further in the future and no one knows exactly when we will fall over it, but the US will fall over it if it doesn't change direction immediately and drastically.

The US Federal debt currently stands at over $16.3 trillion and is rising by about $1 million every 40 seconds. The CBO projects massive annual deficits for the next 10 years.

The economist, Peter Schiff, spells out the harsh reality of the situation the US is getting itself into in the following set of videos:



QE stands for "Quantitative Easing," where the the Federal Reserve creates new money and uses it to buy financial assets directly from banks. QE generates an increase in the money supply.



To paraphrase Ayn Rand: The majority of people in the US can ignore reality, but they can't escape the consequences of ignoring reality.

The Federal Reserve is setting the US economy up for another huge crash and a round of hyperinflation. Yet, given our history, it is not hard to predict that when the big crash happens, "scheming businessmen" and/or "unscrupulous financial traders" will take the blame from the mainstream media and dominant public opinion.

This Objective Standard article describes the deeper philosophical problem: The Moral Cliff

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