More on the Conflict of Rational Interests

About Neera’s message on the conflict of rational interests: Ditto that.

But now about her previous message, responding to me:  We’ve mentioned the following premises and/or lemmas that appear in “The Objectivist Ethics” (taken from Neera’s message, slightly abbreviated):

1. Living things face an alternative of existence or non-existence.

2. Living things have a specific nature and must act according to that nature to survive.

3. Our means of survival is reason.

4. Reason functions volitionally.

5. To survive we must use our reason well and preserve our ability to reason well.

6. To reason well and live accordingly is to be virtuous.

First, I didn’t mean to imply that “Living things face an alternative of existence or non-existence” was the only premise deployed in the essay, and of course my one-line identification of the argument I was talking about does not give one the full picture of what goes on in the article.

However, as far as I understand the reasoning,  premises (2)-(5) only seem to become relevant after you have established ethical egoism (perhaps the same is true even of premise (1)); I do not see how they are part of the premises used to establish egoism. (2)-(5) seem to be intended to show that, to survive, we must use our reason well and preserve our ability to reason well. But, what does that have to do with showing that the point of ethics is to serve one’s self-interest? It seems as though we are just presupposing that the purpose of ethics is to ensure one’s own survival. So it must be that that was supposed to be established already, right?

I’m not trying to saddle Neera with defending Rand’s argument in “The Objectivist Ethics”. I’m just trying to get more agreement on what the argument is. Whatever it is, I think egoism must have come out before things like (2)-(6). In fact, my own opinion is that egoism was simply presupposed, but that Rand represented it as having been proved.

Also from This Issue

Lead Essay

  • Why Ayn Rand? Answers and Some Questions for Discussion by Douglas B. Rasmussen

    In this month’s lead essay, St. Johns University philosopher Douglas B. Rasmussen notes that Ayn Rand is all the rage. But why not Hayek or other free-market thinkers? Why Rand? Rasmussen submits that it comes down to “her ability to note with dramatic force the immorality and hypocrisy of our current political age; her commitment to individual rights; her holding liberty and capitalism inviolate; her rejection of ‘moral cannibalism’ in any form; her advocacy of moral individualism; her recognition of a moral order grounded in human nature; and her realization that reality is not only intelligible but open to possibilities for human achievement far more wondrous than ever realized.” But is the philosophy underpinning this envigorating picture coherent? Rasmussen offers for discussion a series of tough questions, ranging from Rand’s account of individual rights to her views of religion.

Response Essays

  • The Winnowing of Ayn Rand by Roderick T. Long

    In his reply to Rasmussen’s lead essay, Auburn University philosopher Roderick Long sets out to sort the wheat from the chaff in Ayn Rand’s moral and political thought. Long maintains that “Rand sets out to found a classical liberal conception of politics … upon a classical Greek conception of human nature and the human good,” and he goes on to defend the plausibility of this project. In particular, Long stands up for Rand’s reliance on a naturalistic teleology to ground her neo-Aristotlean ethic theory, pointing to contemporary philosophical work that supports Rand’s view. Long is less happy with Rand’s political thought and criticizes her ideas of the “pyramid of ability” and of big business as a “persecuted minority.” Long credits Rand for her trenchant analysis of corporatism, but argues that she was mistaken to deny that corporatism and capitalism go hand in hand. According to Long, Rand’s ideal of voluntary interaction not only implies a radical departure from historical capitalism, but also a more thoroughly anti-statist social order.

  • Why Ayn Rand? Some Alternate Answers by Michael Huemer

    University of Colorado philosopher Michael Huemer takes up Douglas Rasmussen’s question of why there is such intense interest in Ayn Rand and answers that Rand, unlike Mises or Bastiat, “was not only a philosopher, but a compelling novelist.” However gripping her novels, Huemer is not impressed with Rand’s moral philosophy. “The theory of ‘The Objectivist Ethics’,” Huemer writes, “is simultaneously the most distinctive and the least plausible, worst defended of all of Rand’s major ideas.” Huemer argues that there is a glaring conflict between Rand’s ethical egoism and her case for individual rights: “I cannot hold my own well-being as the only end in itself, and simultaneously say that I recognize other persons as ends in themselves too.” Huemer recommends discarding Rand’s egoism and setting her ban of the initiation of force and fraud on a more plausible foundation.

  • Ayn Rand’s Significance: A Reply to Douglas Rasmussen by Neera K. Badhwar

    University of Oklahoma philosopher Neera K. Badhwar attributes the ongoing currency of Ayn Rand’s ideas to the persisting appeal of her novels. “In Rand’s fiction,” Badhwar writes, “we witness the tragedy of Prometheus bound and the triumph of Prometheus unbound. No purely theoretical work can show this.” When it comes to Rand’s theoretical work, Badhwar’s assessment is mixed. She notes that Rand’s ethical theory presents both long-term biological survival and survival “as a rational, and thus, viruous being” as the standard of moral action. However, Badhwar argues, “there is no coherent way to show that to survive long-term is to survive qua man is to achieve eudaimonia.” Rand depicts virtue in her fiction “as a shield against misery even in the worst of misfortunes,” and vice “as causing psychological turmoil.” But, Badhwar observes, virtue doesn’t always pay and vice doesn’t always exact a terrible price. Badhwar also disputes Rand’s belief in the unity of the virtues and the possibility of moral perfection and argues that “virtues such as kindness, charity, and forgiveness are much more important in human life than Rand grants.” Last, Badhwar takes up Rand’s idea that “the creator should not pander to debased or immoral desires,” and suggests a more moderate version of this view.

The Conversation