As expected, the ubiquitous “boat emergency” question is so droningly spewed by the first of the lollipop-kid audience members. I’d guess he’s never read a single word of Rand… likely just regurgitating what one of his professors told him one time.
This is wonderful exposure for reason, rights, and Capitalism.
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On October 12, 1492, Christopher Columbus discovered the New World, opening a sea route to vast uncharted territories that awaited the spread of Western civilization. Centuries later, the ensuing cultural migration culminated in the birth and explosive growth of the greatest nation in history: the United States of America.
It is fitting that we have set aside a day to honor the Great Explorer. On one level, Columbus Day honors the man himself for his many virtues. Columbus was a man of independent mind, who steadfastly pursued his bold plan for a westward voyage to the Indies despite powerful opposition–a man of courage, who set sail upon a trackless ocean with no assurance that he would ever reach land–a man of pride, who sought recognition and reward for his achievements.
We need not evade or excuse Columbus’s flaws–his religious zealotry, his enslavement and oppression of natives–to recognize that he made history by finding new territory for a civilization that would soon show mankind how to overcome the age-old scourges of slavery, war, and forced religious conversion.
Thus, the deeper meaning of Columbus Day is to celebrate the rational core of Western civilization, which flourished in the New World like a pot-bound plant liberated from its confining shell, demonstrating to the world what greatness is possible to man at his best.
On Columbus Day, we celebrate the civilization whose philosophers and mathematicians, men such as Aristotle, Archimedes, and Euclid, displaced otherworldly mysticism by discovering the laws of logic and mathematical relationships, demonstrating to mankind that reality is a single realm accessible to human understanding.
On Columbus Day, we celebrate the civilization whose scientists, men such as Galileo, Newton, Darwin, and Einstein, banished primitive superstitions by discovering natural laws through the scientific method, demonstrating to mankind that the universe is both knowable and predictable.
On Columbus Day, we celebrate the civilization whose political geniuses, men such as John Locke and the Founding Fathers, defined the principles by which bloody tribal warfare, religious strife, and, ultimately, slavery could be eradicated by constitutional republics devoted to protecting life, liberty, property, and the selfish pursuit of individual happiness.
On Columbus Day, we celebrate the civilization whose entrepreneurs, men such as Rockefeller, Ford, and Gates, transformed an inhospitable wilderness populated by frightened savages into a wealthy nation of self-confident producers served by highways, power plants, computers, and thousands of other life-enhancing products.
On Columbus Day, in sum, we celebrate Western civilization as history’s greatest cultural achievement. What better reason could there be for a holiday?
Social Security Is Morally Bankrupt
By Alex Epstein
August 14 marks Social Security’s 73rd birthday–placing it eight years past standard retirement age. But, despite the program’s $10-trillion-plus dollar shortfall, no politician dares to suggest that this disastrous program be phased out and retired; all agree on one absolute: Social Security must be saved. While the program may have financial problems, virtually everyone believes that some form of mandatory government-run retirement program is morally necessary.
But is it?
Social Security is commonly portrayed as benefiting most, if not all, Americans by providing them “risk-free” financial security in old age.
This is a fraud.
Under Social Security, lower- and middle-class individuals are forced to pay a significant portion of their gross income–approximately 12 percent–for the alleged purpose of securing their retirement. That money is not saved or invested, but transferred directly to the program’s current beneficiaries–with the “promise” that when current taxpayers get old, the income of future taxpayers will be transferred to them. Since this scheme creates no wealth, any benefits one person receives in excess of his payments necessarily come at the expense of others.
Under Social Security, every aspect of the government’s “promise” to provide financial security is at the mercy of political whim. The government can change how much of an individual’s money it takes–it has increased the payroll tax 17 times since 1935. The government can spend his money on anything it wants–observe the long-time practice of spending any annual Social Security surplus on other entitlement programs. The government can change when (and therefore if) it chooses to pay him benefits and how much they consist of–witness the current proposals to raise the age cutoff or lower future benefits. Under Social Security, whether an individual gets twice as much from others as was taken from him, or half as much, or nothing at all, is entirely at the discretion of politicians. He cannot count on Social Security for anything–except a massive drain on his income.
If Social Security did not exist–if the individual were free to use that 12 percent of his income as he chose–his ability to better his future would be incomparably greater. He could save for his retirement with a diversified, long-term, productive investment in stocks or bonds. Or he could reasonably choose not to devote all 12 percent to retirement. He might plan to work far past the age of 65. He might plan to live more comfortably when he is young and more modestly in old age. He might choose to invest in his own productivity through additional education or starting a business.
How much, when, and in what form one should provide for retirement is highly individual–and is properly left to the individual’s free judgment and action. Social Security deprives the young of this freedom, and thus makes them less able to plan for the future, less able to provide for their retirement, less able to buy homes, less able to enjoy their most vital years, less able to invest in themselves. And yet Social Security’s advocates continue to push it as moral. Why?
The answer lies in the program’s ideal of “universal coverage”–the idea that, as a New York Times editorial preached, “all old people must have the dignity of financial security”–regardless of how irresponsibly they have acted. On this premise, since some would not save adequately on their own, everyone must be forced into some sort of “guaranteed” collective plan–no matter how irrational. Observe that Social Security’s wholesale harm to those who would use their income responsibly is justified in the name of those who would not. The rational and responsible are shackled and throttled for the sake of the irrational and irresponsible.
Those who wish to devote their wealth to saving the irresponsible from the consequences of their own actions should be free to do so through private charity, but to loot the savings of untold millions of innocent, responsible, hard-working young people in the name of such a goal is a monstrous injustice.
Social Security in any form is morally irredeemable. We should be debating, not how to save Social Security, but how to end it–how to phase it out so as to best protect both the rights of those who have paid into it, and those who are forced to pay for it today. This will be a painful task. But it will make possible a world in which Americans enjoy far greater freedom to secure their own futures.
By Ayn Rand - From ARI
A government is an institution that holds the exclusive power to enforce certain rules of social conduct in a given geographical area.
Do men need such an institution—and why?
Since man’s mind is his basic tool of survival, his means of gaining knowledge to guide his actions-the basic condition he requires is the freedom to think and to act according to his rational judgment. This does not mean that a man must live alone and that a desert island is the environment best suited to his needs. Men can derive enormous benefits from dealing with one another. A social environment is most conducive to their successful survival—but only on certain conditions.
“The two great values to be gained from social existence are: knowledge and trade. Man is the only species that can transmit and expand his store of knowledge from generation to generation; the knowledge potentially available to man is greater than any one man could begin to acquire in his own lifespan; every man gains an incalculable benefit from the knowledge discovered by others. The second great benefit is the division of labor: it enables a man to devote his effort to a particular field of work and to trade with others who specialize in other fields. This form of cooperation allows all men who take part in it to achieve a greater knowledge, skill and productive return on their effort than they could achieve if each had to produce everything he needs, on a desert island or on a self-sustaining farm.
“But these very benefits indicate, delimit and define what kind of men can be of value to one another and in what kind of society: only rational, productive, independent men in a rational, productive, free society.” (“The Objectivist Ethics,” The Virtue of Selfishness)
A society that robs an individual of the product of his effort, or enslaves him, or attempts to limit the freedom of his mind, or compels him to act against his own rational judgment-a society that sets up a conflict between its edicts and the requirements of man’s nature—is not, strictly speaking, a society, but a mob held together by institutionalized gang-rule. Such a society destroys all the values of human coexistence, has no possible justification and represents, not a source of benefits, but the deadliest threat to man’s survival. Life on a desert island is safer than and incomparably preferable to existence in Soviet Russia or Nazi Germany.
If men are to live together in a peaceful, productive, rational society and deal with one another to mutual benefit, they must accept the basic social principle without which no moral or civilized society is possible: the principle of individual rights.
To recognize individual rights means to recognize and accept the conditions required by man’s nature for his proper survival.
Man’s rights can be violated only by the use of physical force. It is only by means of physical force that one man can deprive another of his life, or enslave him, or rob him, or prevent him from pursuing his own goals, or compel him to act against his own rational judgment.
The precondition of a civilized society is the barring of physical force from social relationships—thus establishing the principle that if men wish to deal with one another, they may do so only by means of reason: by discussion, persuasion and voluntary, uncoerced agreement.
The necessary consequence of man’s right to life is his right to self-defense. In a civilized society, force may be used only in retaliation and only against those who initiate its use. All the reasons which make the initiation of physical force an evil, make the retaliatory use of physical force a moral imperative.
If some “pacifist” society renounced the retaliatory use of force, it would be left helplessly at the mercy of the first thug who decided to be immoral. Such a society would achieve the opposite of its intention: instead of abolishing evil, it would encourage and reward it.
If a society provided no organized protection against force, it would compel every citizen to go about armed, to turn his home into a fortress, to shoot any strangers approaching his door—or to join a protective gang of citizens who would fight other gangs, formed for the same purpose, and thus bring about the degeneration of that society into the chaos of gang-rule, i.e., rule by brute force, into perpetual tribal warfare of prehistoric savages.
The use of physical force—even its retaliatory use—cannot be left at the discretion of individual citizens. Peaceful coexistence is impossible if a man has to live under the constant threat of force to be unleashed against him by any of his neighbors at any moment. Whether his neighbors’ intentions are good or bad, whether their judgment is rational or irrational, whether they are motivated by a sense of justice or by ignorance or by prejudice or by malice-the use of force against one man cannot be left to the arbitrary decision of another.
Visualize, for example, what would happen if a man missed his wallet, concluded that he had been robbed, broke into every house in the neighborhood to search it, and shot the first man who gave him a dirty look, taking the look to be a proof of guilt.
The retaliatory use of force requires objective rules of evidence to establish that a crime has been committed and to prove who committed it, as well as objective rules to define punishments and enforcement procedures. Men who attempt to prosecute crimes, without such rules, are a lynch mob. If a society left the retaliatory use of force in the hands of individual citizens, it would degenerate into mob rule, lynch law and an endless series of bloody private feuds or vendettas.
If physical force is to be barred from social relationships, men need an institution charged with the task of protecting their rights under an objective code of rules.
This is the task of a government—of a proper government—its basic task, its only moral justification and the reason why men do need a government.
A government is the means of placing the retaliatory use of physical force under objective control—i.e., under objectively defined laws.
by Michael S. Berliner
America’s cities and towns will soon fill with parades, fireworks, and barbecues, in celebration of the Fourth of July, the 232nd birthday of America. But one hopes that the speeches will contain fewer bromides and more attention to exactly what is being celebrated. The Fourth of July is Independence Day, but America’s leaders and intellectuals have been trying to move us further and further away from the meaning of Independence Day, away from the philosophy that created this country.
What we hear from politicians, intellectuals, and the media is that independence is passé, that we’ve reached a new age of “interdependence.” We hear demands for mandatory “volunteering” to serve others, for sacrifice to the nation. We hear demands from trust-busters that successful companies be punished for being “greedy” and not serving society. But this is not the message of America. It is the direct opposite of why America became a beacon of hope for the truly oppressed throughout the world. They have come here to escape poverty and dictatorship; they have come here to live their own lives, where they aren’t owned by the state, the community, or the tribe.
“Independence Day” is a critically important title. It signifies the fundamental meaning of this nation, not just of the holiday. The American Revolution remains unique in human history: a revolution–and a nation–founded on a moral principle, the principle of individual rights. Jefferson at Philadelphia, and Washington at Valley Forge, pledged their “lives, fortunes, and sacred honor.” For what? Not for mere separation from England, not—like most rebels—for the “freedom” to set up their own tyranny. In fact, Britain’s tyranny over the colonists was mild compared to what most current governments do to their citizens.
Jefferson and Washington fought a war for the principle of independence, meaning the moral right of an individual to live his own life as he sees fit. Independence was proclaimed in the Declaration of Independence as the rights to “life, liberty, and the pursuit of happiness.” What are these rights? The right to life means that every individual has a right to his own independent life, that one’s life belongs to oneself, not to others to use as they see fit.
The right to liberty means the right to freedom of action, to act on one’s own judgment, the right not to have a gun pointed at one’s head and be forced to do what someone else commands. And the right to the pursuit of happiness means that an individual may properly pursue his own happiness, e.g., his own career, friends, hobbies, and not exist as a mere tool to serve the goals of others. The Founding Fathers did not proclaim a right to the attainment of happiness, knowing full well that such a policy would carry with it the obligation of others to make one happy and result in the enslavement of all to all. The Declaration of Independence was a declaration against servitude, not just servitude to the Crown but servitude to anyone. (That some signers still owned slaves does not negate the fact that they established the philosophy that doomed slavery.)
Political independence is not a primary. It rests on a more fundamental type of independence: the independence of the human mind. It is the ability of a human being to think for himself and guide his own life that makes political independence possible and necessary. The government as envisaged by the Founding Fathers existed to protect the freedom to think and to act on one’s thinking. If human beings were unable to reason, to think for themselves, there would be no autonomy or independence for a government to protect. It is this independence that defines the American Revolution and the American spirit.
To the Founding Fathers, there was no authority higher than the individual mind, not King George, not God, not society. Reason, wrote Ethan Allen, is “the only oracle of man,” and Thomas Jefferson advised us to “fix reason firmly in her seat and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God.” That is the meaning of independence: trust in your own judgment, in reason; do not sacrifice your mind to the state, the church, the race, the nation, or your neighbors.
Independence is the foundation of America. Independence is what should be celebrated on Independence Day. That is the legacy our Founding Fathers left us. It is a legacy we should keep, not because it is a legacy, but because it is right and just. It has made America the freest and most prosperous country in history.
To see a video version of this op-ed click this: INDEPENDENCE
Michael S. Berliner is co-chairman of the board of directors of the Ayn Rand Institute in Irvine, Calif. The Institute promotes Objectivism, the philosophy of Ayn Rand—author of Atlas Shrugged and The Fountainhead.
Copyright © 2008 Ayn Rand® Institute. All rights reserved.