Lefties always seem especially afraid of Ayn Rand supporters. I think that’s because — at least until recently — Randians were almost the only people on the right who were both unafraid of lefties and willing to call leftism, even in its comparatively mile FDR form, immoral. Both traits can be very triggering.
Glenn Reynolds, “ACTUAL HEADLINE IN THE WASHINGTON POST: Ayn Rand-acolyte Donald Trump stacks his cabinet with fellow objectivists”, Instapundit, 2016-12-13.
December 25, 2016
April 10, 2016
QotD: Big business
If you still believe big business is, as novelist and philosopher Ayn Rand famously described it, “America’s Persecuted Minority,” then you must be on the same amphetamines she was taking.
Conservatives have a nasty habit of being sympathetic to corporations, viewing them as a bulwark against government overreach. The reality is far different. If you’re a religious traditionalist in 21st-century America, big business hates your guts.
James E. Miller, “The Business End of Freedom”, Taki’s Magazine, 2016-03-31.
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December 24, 2015
QotD: Ayn Rand’s view of the commercialization of Christmas
Ayn Rand, the poet-theorist of capitalism, had a clever Lucy-like line about the “commercialization of Christmas”: she said it was the best thing about Christmas. “The gift-buying … stimulates an enormous outpouring of ingenuity in the creation of products devoted to a single purpose: to give men pleasure,” she said in 1976. “And the street decorations put up by department stores … provide the city with a spectacular display which only ‘commercial greed’ could afford to give us.”
Rand saw exchange as the ideal model for all human relationships. Sometimes the free-marketeers who have borrowed her style and her ideas are accused of heartlessness for this attitude. Things like holidays and families, they say, should be shielded from the supposedly brutalizing effects of mere trade. What one notices about these arguments is that they smuggle in the notions of exchange and mutual advantage by the back door: everyone benefits selfishly from having havens from selfishness.
What one notices about the people who make these arguments, on the other hand, is that they have an excuse for not being attuned to giving as much as they get in personal relationships or social environments. If you’re exchange- or trade-minded, you will usually be asking yourself whether you’re paying your parents back well for raising you, doing right by your friends, being a good guest when hospitality is extended, observing implied social contracts correctly.
As Rand said, there is a Christmas ideal of “goodwill toward men” that is connected with all these things, and not exclusive to Christianity. The gift-giving part of Christmas, the part where silly mammals rummage in the marketplace trying to please and surprise one another by selecting shiny material objects, has swallowed the part in which we celebrate rescue from hell. It’s a good thing, Charlie Brown. Or a very entertaining sort of racket, at any rate.
Colby Cosh, “Good grief! The commercialism of Christmas isn’t so bad”, Maclean’s, 2014-12-25.
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September 11, 2015
QotD: Ayn Rand
Let it be said at the outset that I have never been an Objectivist nor am I now a Libertarian, albeit, obviously, I share many of their aims. There is much in Ayn Rand’s philosophy I admire, and much I despise. She has the odd ability to write pages and pages of very insightful wisdom argued with almost Thomistic rigor and logic, and then to stagger like a screaming drunk into page after page of vituperation and nonsense based on an apparently inability to distinguish radically unalike concepts, such as selfishness versus self-interest, or altruism versus communism.
John C. Wright, “Ayn Rand as Author”, John C. Wright’s Journal, 2014-09-24.
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September 3, 2015
Neil Peart recants his early Ayn Rand infatuation
Last month, Reason‘s Brian Doherty found four prominent Ayn Rand fans who’ve eventually thrown off the yoke of Objectivism (or Objectivism-fellow-traveller-ism) and now don’t want to be in any way associated with their former guru, including Neil Peart:
Peart, drummer and lyricist for rock band Rush, would clearly rather not be asked about his early-career loud enthusiasm for Rand and her ideas. The well-reviewed 2010 documentary on the band, Beyond the Lighted Stage, mentions her barely at all. (I recall not at all but am using less certain language as I don’t have a full transcript to consult.) Rand’s importance is ignored by the film, though she was central to one of the core conundrums of Rush history: why did rock intellectuals and tastemakers hate on this excellent band so much and for so long?
After years of Peart’s lyrics dissing metaphorical arboreal labor unions, declaring his mind is not for rent to any God or government (Rand’s top two villains), and hat-tipping explicitly in the liner notes to the concept LP 2112 to the “genius of Ayn Rand,” he felt the albatross of 18-minute prog suites and silly ’70s stage garbs was enough for one poor percussionist to bear, and decided to drop the burden of Rand.
Peart most recently tried to distance himself from Randian libertarianism in a Rolling Stone profile of the band, as discussed here by Matt Welch, who quoted the core of Peart’s apostasy:
Rush’s earlier musical take on Rand, 1975’s unimaginatively titled “Anthem,” is more problematic [than 2112], railing against the kind of generosity that Peart now routinely practices: “Begging hands and bleeding hearts will/Only cry out for more.” And “The Trees,” an allegorical power ballad about maples dooming a forest by agitating for “equal rights” with lofty oaks, was strident enough to convince a young Rand Paul that he had finally found a right-wing rock band.
Peart outgrew his Ayn Rand phase years ago, and now describes himself as a “bleeding-heart libertarian,” citing his trips to Africa as transformative. He claims to stand by the message of “The Trees,” but other than that, his bleeding-heart side seems dominant. Peart just became a U.S. citizen, and he is unlikely to vote for Rand Paul, or any Republican. Peart says that it’s “very obvious” that Paul “hates women and brown people” — and Rush sent a cease-and-desist order to get Paul to stop quoting “The Trees” in his speeches.
“For a person of my sensibility, you’re only left with the Democratic party,” says Peart, who also calls George W. Bush “an instrument of evil.” “If you’re a compassionate person at all. The whole health-care thing — denying mercy to suffering people? What? This is Christian?”
“Outgrew” is the closest thing to an explanation, and there is no explanation at all for his reasoning that libertarianoid Rand Paul (whose name is no relation to Ms. Rand’s) is anti-woman and anti-brown people, or what about his “sensibility” matches the Democrats.
Peart clearly vibed with a general anti-authoritarianism he saw in Rand, and with her objection to enforced equality. But a more nuanced attempt to distance himself from Randian libertarianism in an interview Peart did for a feature in the libertarian magazine Liberty in 1997 (by the Institute for Justice’s Scott Bullock) made it clear that Peart’s attraction to Rand was more about her underlying sense of individualism and the nobility of the artist and his intentions than it was about all the complicated policy implications that Rand, and her libertarian fans, drew from her philosophy.
Bullock skillfully teases out the fact that Rand’s morality implied a belief in free markets as well as a general individualist sense of “freedom” seemed to have never quite been embedded in Peart’s DNA. And indeed Fountainhead‘s individualist message is largely that the creative artist can and ought to follow his own whims and spirit no matter what markets do (while never suggesting anyone should be forced to support a great artist, or prevented by force from supporting mediocre ones).
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August 1, 2015
Ayn Rand’s Ideal
In Vice, Milo Yiannopoulos discusses the long-lost-then-found early Ayn Rand novella Ideal, which Rand reworked into a play:
According to Michael Paxton, who directed the world premiere of the play in 1989, Ideal gives readers an insight into Rand’s state of mind in the early 1930s: Her first novel, We The Living, had been rejected by publishers for being “too intellectual,” and the writer was struggling with odd jobs, having recently moved to the United States.
“It examines the artist’s process,” Paxton told me from his hotel room in North Carolina, where he was set to give a talk at the Ayn Rand Institute’s Objectivist Summer Conference. “How do you be an artist and live in the world at the same time? It’s amazing how, once you’ve lived a little in the world, you can really understand these characters and the issues they’re dealing with — not being understood, thinking the world doesn’t care whether you live or die.”
His assessment is not universal. Perhaps predictably, the New York Times hated the play when it premiered off-Broadway in 2010, concluding that, “the show’s clumsy mix of long bursts of theory and a laborious plot would test the endurance of even Alan Greenspan, a famous Rand admirer and veteran of long, boring meetings.”
As a play, Ideal went unperformed for 60 years after its writing, and was never seen on stage in Rand’s lifetime, though Paxton says that may have something to do with its practical demands: The play has 37 characters and tons of set changes. But he thinks it’s worth the effort: “What’s surprising about the play is that it has a lot of humour, and a lot of satire in how it makes fun of organized religion. It’s subtle, and very funny.”
The good news is the new edition also includes the entire play script. So you can gather 37 of your closest right-wing nutcase allies — or lefty culture jammers, as you prefer — and stage it yourself to find out.
Ideal the novel, which Rand herself set aside as unsatisfactory, is less polished than the stage version, and, despite flashes of Randian flair, there is evidence that the author was still struggling to find her voice. Readers familiar with The Fountainhead will recognize the seeds of that work in this early effort. Thankfully, though, Ideal is not one of those works of juvenilia that ought to have remained lost.
Rand’s critics, often humourless literalists, will find plenty in Ideal to gnaw on: There’s the classically Randian was-it-rape-or-wasn’t-it sex scene and a blisteringly heartless remark after a death that will have fans sniggering and detractors drumming up all the manufactured fury they can muster. And, yes, Rand’s writing can be a bit… much.
But profound, existential loneliness, coupled with a Buffy the Vampire Slayer–esque sense of ordained personal greatness is why so many cheerleaders for capitalism relate to Rand’s lead characters, from Gonda to The Fountainhead‘s Dominique Francon.
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June 21, 2015
“Why libertarianism is closer to Stalinism than you think” … unless you actually know anything about libertarianism, of course
Alan Wolfe, I’m reliably informed, is a highly respected sociologist and political scientist at Boston College. If this kind of thing is typical of his output, I’m inclined to doubt my sources:
“Libertarianism has a complicated history, and it is by and large a sordid one,” charges Wolfe. It is “a secular substitute for religion, complete with its own conception of the city of God, a utopia of pure laissez-faire and the city of man, a place where envy and short-sightedness hinder creative geniuses from carrying out their visions.”
I’d call him the Hitler of Hyperbole, but that seems, I don’t know, a tad over the top. Sort of like equating a live-and-let-live philosophy such as libertarianism to Stalinism. Which I confess it totally is. Except for the gulags, the mass murders, the forced relocations, the belief in statism, a demonstrably insane economic policy — I’m probably forgetting one or two other points of similarity.
Predictably, Wolfe disinters the corpse of Ayn Rand and insists not only was the Atlas Shrugged author “an authoritarian at heart” but that she remains the beating heart of an intellectual, philosophical, and cultural movement that includes a fistful of Nobel Prize winners (Friedman, Buchanan, Smith, Hayek, Vargas Llosa, etc.); thinkers such as Robert Nozick and Camille Paglia; businessmen such as Whole Foods’ John Mackey, Amazon’s Jeff Bezos, Overstock’s Patrick Byrne; and creative types ranging from Rose Wilder Lane to the creators of South Park to Vince Vaughn. Sound the alarum, folks! Team America: World Police and Dodgeball: A True Underdog Story are running on Comedy Central again!
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February 22, 2015
On a lighter note…
Scott Alexander rings the changes on the “x walks into a bar” joke … but it’s not a bar, it’s a coffee shop:
Gottfried Leibniz goes up to the counter and orders a muffin. The barista says he’s lucky since there is only one muffin left. Isaac Newton shoves his way up to the counter, saying Leibniz cut in line and he was first. Leibniz insists that he was first. The two of them come to blows.
* * *
Georg Wilhelm Friedrich Hegel goes up to the counter and gives a tremendously long custom order in German, specifying exactly how much of each sort of syrup he wants, various espresso shots, cream in exactly the right pattern, and a bunch of toppings, all added in a specific order at a specific temperature. The barista can’t follow him, so just gives up and hands him a small plain coffee. He walks away. The people behind him in line are very impressed with his apparent expertise, and they all order the same thing Hegel got. The barista gives each of them a small plain coffee, and they all remark on how delicious it tastes and what a remarkable coffee connoisseur that Hegel is. “The Hegel” becomes a new Starbucks special and is wildly popular for the next seventy years.* * *
Adam Smith goes up to the counter. “I’ll have a muffin,” he says. “Sorry,” says the barista, “but those two are fighting over the last muffin.” She points to Leibniz and Newton, who are still beating each other up. “I’ll pay $2 more than the sticker price, and you can keep the extra,” says Smith. The barista hands him the muffin.* * *
Ludwig Wittgenstein goes up to the counter. “I’ll have a small toffee mocha,” he says. “We don’t have small,” says the barista. “Then what sizes do you have?” “Just tall, grande, and venti.” “Then doesn’t that make ‘tall’ a ‘small’?” “We call it tall,” says the barista. Wittgenstein pounds his fist on the counter. “Tall has no meaning separate from the way it is used! You are just playing meaningless language games!” He storms out in a huff.* * *
Ayn Rand goes up to the counter. “What do you want?” asks the barista. “Exactly the relevant question. As a rational human being, it is my desires that are paramount. Since as a reasoning animal I have the power to choose, and since I am not bound by any demand to subordinate my desires to that of an outside party who wishes to use force or guilt to make me sacrifice my values to their values or to the values of some purely hypothetical collective, it is what I want that is imperative in this transaction. However, since I am dealing with you, and you are also a rational human being, under capitalism we have an opportunity to mutually satisfy our values in a way that leaves both of us richer and more fully human. You participate in the project of affirming my values by providing me with the coffee I want, and by paying you I am not only incentivizing you for the transaction, but giving you a chance to excel as a human being in the field of producing coffee. You do not produce the coffee because I am demanding it, or because I will use force against you if you do not, but because it most thoroughly represents your own values, particularly the value of creation. You would not make this coffee for me if it did not serve you in some way, and therefore by satisfying my desires you also reaffirm yourself. Insofar as you make inferior coffee, I will reject it and you will go bankrupt, but insofar as your coffee is truly excellent, a reflection of the excellence in your own soul and your achievement as a rationalist being, it will attract more people to your store, you will gain wealth, and you will be able to use that wealth further in pursuit of excellence as you, rather than some bureaucracy or collective, understand it. That is what it truly means to be a superior human.” “Okay, but what do you want?” asks the barista. “Really I just wanted to give that speech,” Rand says, and leaves.
* * *
Voltaire goes up to the counter and orders an espresso. He takes it and goes to his seat. The barista politely reminds him he has not yet paid. Voltaire stays seated, saying “I believe in freedom of espresso.”* * *
Thomas Malthus goes up to the counter and orders a muffin. The barista tells him somebody just took the last one. Malthus grumbles that the Starbucks is getting too crowded and there’s never enough food for everybody.
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January 28, 2015
QotD: The libertarian movement
The libertarian or “freedom movement” is a loose and baggy monster that includes the Libertarian Party; Ron Paul fans of all ages; Reason magazine subscribers; glad-handers at Cato Institute’s free-lunch events in D.C.; Ayn Rand obsessives and Robert Heinlein buffs; the curmudgeons at Antiwar.com; most of the economics department at George Mason University and up to about one-third of all Nobel Prize winners in economics; the beautiful mad dreamers at The Free State Project; and many others. As with all movements, there’s never a single nerve center or brain that controls everything. There’s an endless amount of in-fighting among factions […] On issues such as economic regulation, public spending, and taxes, libertarians tend to roll with the conservative right. On other issues — such as civil liberties, gay marriage, and drug legalization, we find more common ground with the progressive left.
Nick Gillespie, “Libertarianism 3.0; Koch And A Smile”, The Daily Beast, 2014-05-30.
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August 6, 2014
“Atlas Shrugged was not an instruction manual”
Oh, my. A few corporations are using the “corporate inversion” tactic to get out from underneath punitive taxes and the reaction is to talk about making it harder to escape? Tamara K. explains why this is breathtakingly dumb:
Dude, one of the complaints that nuanced cosmopolitan liberals have with Ayn Rand is that her villains are cartoonish caricatures, and here you go popping out an editorial that could have been written by Wesley Mouch. Tone-deafness on this scale is positively breathtaking. Atlas Shrugged was not an instruction manual, you knob.
I suspect more corporations have been considering the pro and con to corporate inversion recently … and the hysterical reaction to the few that have already taken place may trigger a rush to the exits. Nice work, guys!
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June 28, 2014
Ayn Rand’s fascination with trains … as killing devices
Kevin Baker apparently reads Rand’s Atlas Shrugged purely for the killing porn:
In her major opus, Atlas Shrugged, railroad management exemplifies the sort of endeavor her great heroes of capitalism, the prime movers, love to take on. She claimed to have taken rides in the locomotives of the New York Central while researching the book, and to have driven the 20th Century Limited, boasting that while she was at the controls of that extraordinary train, “nobody touched a lever except me.” Trains are such an indispensable motif in Atlas Shrugged, that, when some of Rand’s acolytes produced a slavishly faithful film adaptation of her book set in the present day, they had to invent a convoluted rationale involving resource shortages and industrial disasters to explain how railroads had once again become the dominant form of long-distance transportation.
Trains were more than just a magnificent obsession for Rand. They also served as a sort of avenging angel. […]
Rand later writes a scene in which, as the nation’s infrastructure is crumbling during what she terms a “strike” by the prime movers, a rail bridge falls apart and a Taggart Transcontinental train tumbles into the Mississippi River — one more vehicle crowded with thinkers of philosophically impure thoughts. And in yet another scene, Eddie Willers, the loyal aide to the book’s heroine, is aboard a train when it breaks down out in the Arizona desert. The other passengers and crew manage to be rescued by a passing wagon train(!), but Eddie refuses and pleads, “Don’t let it go!” while looking up helplessly at the locomotive. The others abandon the train and Eddie, almost certainly to his death.
It was such passages that led Whittaker Chambers, in his 1957 National Review takedown of Rand and her just-released book, to famously write, “From almost any page of Atlas Shrugged, a voice can be heard, from painful necessity, commanding, ‘To the gas chambers — go!’ ” By then Rand had lingered so long on her screed that trains, the cutting edge of American technology and design when she began, were about to be all but eliminated by the prime movers.
But reading of her love for trains’ capacity to kill at least allows one to understand her appeal to the modern Republican right. Her extended descriptions of those who will die and why they deserve to die resemble nothing so much as the climactic passages of Tim LaHaye and Jerry B. Jenkins’s Left Behind series, in which, after another set of righteous people have been raptured out of harm’s way, the authors dwell in loving detail on the torments to be inflicted by the returning deity of the Apocalypse — in this case, not Jesus Christ, but John Galt. Different god, same gas chamber.
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May 15, 2014
Fanatical groups and their reaction to negative stimuli
ESR linked to an older blog post by Eliezer Yudkowsky which seems to explain how fanatical cults survive the impact of events that on the surface should cause them to give up their faith:
Early studiers of cults were surprised to discover than when cults receive a major shock — a prophecy fails to come true, a moral flaw of the founder is revealed — they often come back stronger than before, with increased belief and fanaticism. The Jehovah’s Witnesses placed Armageddon in 1975, based on Biblical calculations; 1975 has come and passed. The Unarian cult, still going strong today, survived the nonappearance of an intergalactic spacefleet on September 27, 1975. (The Wikipedia article on Unarianism mentions a failed prophecy in 2001, but makes no mention of the earlier failure in 1975, interestingly enough.)
Why would a group belief become stronger after encountering crushing counterevidence?
The conventional interpretation of this phenomenon is based on cognitive dissonance. When people have taken “irrevocable” actions in the service of a belief — given away all their property in anticipation of the saucers landing — they cannot possibly admit they were mistaken. The challenge to their belief presents an immense cognitive dissonance; they must find reinforcing thoughts to counter the shock, and so become more fanatical. In this interpretation, the increased group fanaticism is the result of increased individual fanaticism.
I was looking at a Java applet which demonstrates the use of evaporative cooling to form a Bose-Einstein condensate, when it occurred to me that another force entirely might operate to increase fanaticism. Evaporative cooling sets up a potential energy barrier around a collection of hot atoms. Thermal energy is essentially statistical in nature — not all atoms are moving at the exact same speed. The kinetic energy of any given atom varies as the atoms collide with each other. If you set up a potential energy barrier that’s just a little higher than the average thermal energy, the workings of chance will give an occasional atom a kinetic energy high enough to escape the trap. When an unusually fast atom escapes, it takes with an unusually large amount of kinetic energy, and the average energy decreases. The group becomes substantially cooler than the potential energy barrier around it. Playing with the Java applet may make this clearer.
In Festinger’s classic “When Prophecy Fails”, one of the cult members walked out the door immediately after the flying saucer failed to land. Who gets fed up and leaves first? An average cult member? Or a relatively more skeptical member, who previously might have been acting as a voice of moderation, a brake on the more fanatic members?
After the members with the highest kinetic energy escape, the remaining discussions will be between the extreme fanatics on one end and the slightly less extreme fanatics on the other end, with the group consensus somewhere in the “middle”.
[…]
When Ayn Rand’s long-running affair with Nathaniel Branden was revealed to the Objectivist membership, a substantial fraction of the Objectivist membership broke off and followed Branden into espousing an “open system” of Objectivism not bound so tightly to Ayn Rand. Who stayed with Ayn Rand even after the scandal broke? The ones who really, really believed in her — and perhaps some of the undecideds, who, after the voices of moderation left, heard arguments from only one side. This may account for how the Ayn Rand Institute is (reportedly) more fanatic after the breakup, than the original core group of Objectivists under Branden and Rand.
ESR thinks the Anthropogenic Global Warming (AGW) groups are starting to suffer this same phenomenon.
Here’s a major sign of evaporative cooling: the American Physical Society has since appointed a committee of working scientists (one of whom is Curry herself) to reexamine and possibly reverse its public commitment to AGW alarmism. As well it should; the alarmists’ predictions have failed so massively that they no longer have a scientific case – they’re going to have to rebuild one with a set of models that at least retrodicts the actual data.
Whatever findings the APS committee issues, the very fact that it has been convened at all is a sign that (in Yudkowsky’s analogy) the higher-energy molecules have become excited by the counterevidence and are exiting the cold trap. Or, in the metaphor of an earlier day, the rats are looking for a way off the sinking ship…
This is happening at the same time that the IPCC’s AR5 (Fifth Assessment Report) asserts its highest ever level of confidence that the (nonexistent for 15+ years) global warming is human-cased. What Yudkowsky tells us is that AR5′s apparently crazed assertion is a natural result of the mounting counterevidence. The voices of sanity and moderation, such as they are in the AGW crowd, are evaporating out; increasingly, even more than in the past, their game will be run by the fanatics and the evidence-blind.
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May 7, 2014
“[T]he embarrassingly dumb pseudo-issue of ‘thick’ versus ‘thin’ libertarianism”
L. Neil Smith has been off working on a pair of novels, so he only recently heard about “thick” and “thin” libertarianism. He’s underwhelmed:
One item that has broken through my self-imposed “cone of silence” is the embarrassingly dumb pseudo-issue of “thick” versus “thin” libertarianism. It’s an idea almost as stupid as “right” versus “left” libertarianism.
Read and understand this: a libertarian is a person who believes that no one has the right, under any circumstances, to initiate force against another human being for any reason whatever; nor will a proper libertarian advocate the initiation of force, or delegate it to anyone else.
Individuals who act consistently with this principle are genuine libertarians, whether they realize it or not. Those who fail to act consistently with it are not libertarians, regardless of what they may claim.
I call it the “Zero Aggression Principle”. Tell me: where’s the “right” and “left” to that? You’re either libertarian or you’re not. Period.
If I understand the pushers of this new conceptoid, they believe — and insist — there must be more to libertarianism than the Zero Aggression Principle, that we must incorporate into the movement and its underlying philosophy concerns that properly belong to creatures who have dirtied the word “liberal” so badly they now call themselves “progressives”.
Since I first became a conscious libertarian, 52 years ago (when you get to be my age, time flies whether you’re having fun or not), and certainly since the founding of the Libertarian Party, a decade later, there have always been individuals attempting to redefine libertarianism — usually downward—to suit their own prejudices and purposes.
[…]
I have always thought, and I believe that history backs me up in this, that it was a serious mistake to try to establish an Objectivist aesthetic. Aesthetics are purely arbitrary, a matter of whatever we’ve become accustomed to. Look at the way the idealized feminine form has changed (driven, some say, by the economics of feast and famine) from the paintings of Peter Paul Rubens to the images of Lesley “Twiggy” Lawson. Or, over a much shorter span, from Jayne Mansfield to Mia Farrow.
The purveyors of “thick” libertarianism are making a mistake as obvious and pathetically foolish as Rand’s. They want to take a 987 Porsche Boxter — the sleek, slim Zero Aggression Principle — glue cardboard shoeboxes, empty coffee cans, and dead cats on it at random, and herald it as something new and wonderful. But new and wonderful it ain’t.
It’s the same old crap.
A short term for “thick” libertarians is “liberals”.
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January 17, 2014
Have you read these books or have you lied about having read them?
Ben Domenech discusses the books that “everyone must read”, but very few have actually done more than turn the pages a bit, or perhaps scanned the Wikipedia entry for:
The truth is, there are lots of books no one really expects you to read or finish. War and Peace? The Canterbury Tales? The History of the Decline and Fall of the Roman Empire? Announcing that you’ve finished those books might surprise a lot of people and make them think you’re abnormal or anti-social, unless you’re an English or History major who took their reading very, very seriously. Perhaps the shift to ebook format will diminish this reading by osmosis – and book sales, too – since people can afford to be honest about their preference for 50 Shades over The Red and the Black since their booklists are hidden in their Kindles and iPads.
So here’s my attempt to drill this down to a more realistic list: books that are culturally ubiquitous, reading deemed essential, writing everyone has heard of… that you’d be mildly embarrassed to admit you’ve never read.
10. Atlas Shrugged, Ayn Rand: The libertarian moment has prompted a slew of people to lie about reading Ayn Rand, or to deploy the term “Randian” as a synonym for, say, competitive bidding in Medicare reform without even bothering to understand how nonsensical that is.
9. On the Origin of Species, Charles Darwin: Many pro-evolutionists online display no understanding that the pro-evolution scientific community rejects the bulk of Darwin’s initial findings about evolution.
8. Les Miserables, Victor Hugo and A Tale of Two Cities, Charles Dickens: Virtually every bit of literature about the French Revolution could be tied here, though ignorance of it might inspire fun future headlines, such as “De Blasio Brandishes Knitting Needles, Calls For ‘The People’s Guillotine’ To Be Erected In Times Square.”
7. 1984, George Orwell: A great example of a book people think they have read because they have seen a television ad. On Youtube.
6. Democracy in America, Alexis De Tocqueville: Politicians are the worst about this, quoting and misquoting the writings of the Tocqueville without ever bothering to actually read this essential work. But politicians do this a lot – with The Federalist Papers and The Constitution, too.
5. The Wealth of Nations, Adam Smith: Smith’s invisible hand is all that many people seem to know about his work, but his contributions were more sophisticated than that, rejecting a simplistic view of self-interest and greed as the motivating factors in a healthy economy.
4. Moby Dick, Herman Melville: If you haven’t managed this one yet, consider that William F. Buckley, Jr. did not actually read this until he was 50, remarking then to friends: “To think I might have died without having read it.”
3. The Art of War, Sun Tzu: Misunderstood and misapplied by people who’ve never bothered to read it, Sun Tzu’s advice is as much a guide to war as it is to avoiding combat via deception and guile, and to only fight battles one is certain of winning.
2. The Prince, Niccolo Machiavelli: Viewed by people who don’t understand the context as a guide to mendacious political gamesmanship and the use of hypocrisy and cruelty as political tools, Machiavelli’s work is likely a brilliant work of sarcastic trolling which contradicts everything else he wrote in life – which is one reason it was dedicated, sarcastically, to the Medicis who exiled and tortured him.
1. Ulysses, James Joyce: I own this book but have never read it.
Yeah, there are a few books I’m ashamed to admit I’ve never read or, in the wonderful phrase used on the Bujold mailing list, “bounced off”. I’ve read lots of Rand’s non-fiction, but have only ever finished We, the Living in her fiction works. I have read Nineteen Eighty-Four, and own copies of most of the others, but haven’t finished most of them (and haven’t even begun with the Darwin, Dickens, Hugo, or Melville titles).
July 22, 2013
Detroit as Ayn Rand’s “Starnesville”
In the Telegraph, Daniel Hannan quotes Ayn Rand:
Look at this description of Detroit from today’s Observer:
What isn’t dumped is stolen. Factories and homes have largely been stripped of anything of value, so thieves now target cars’ catalytic converters. Illiteracy runs at around 47%; half the adults in some areas are unemployed. In many neighbourhoods, the only sign of activity is a slow trudge to the liquor store.
Now have a look at the uncannily prophetic description of Starnesville, a Mid-Western town in Ayn Rand’s dystopian novel, Atlas Shrugged. Starnesville had been home to the great Twentieth Century Motor Company, but declined as a result of socialism:
A few houses still stood within the skeleton of what had once been an industrial town. Everything that could move, had moved away; but some human beings had remained. The empty structures were vertical rubble; they had been eaten, not by time, but by men: boards torn out at random, missing patches of roofs, holes left in gutted cellars. It looked as if blind hands had seized whatever fitted the need of the moment, with no concept of remaining in existence the next morning. The inhabited houses were scattered at random among the ruins; the smoke of their chimneys was the only movement visible in town. A shell of concrete, which had been a schoolhouse, stood on the outskirts; it looked like a skull, with the empty sockets of glassless windows, with a few strands of hair still clinging to it, in the shape of broken wires.
Beyond the town, on a distant hill, stood the factory of the Twentieth Century Motor Company. Its walls, roof lines and smokestacks looked trim, impregnable like a fortress. It would have seemed intact but for a silver water tank: the water tank was tipped sidewise.
They saw no trace of a road to the factory in the tangled miles of trees and hillsides. They drove to the door of the first house in sight that showed a feeble signal of rising smoke. The door was open. An old woman came shuffling out at the sound of the motor. She was bent and swollen, barefooted, dressed in a garment of flour sacking. She looked at the car without astonishment, without curiosity; it was the blank stare of a being who had lost the capacity to feel anything but exhaustion.
“Can you tell me the way to the factory?” asked Rearden.
The woman did not answer at once; she looked as if she would be unable to speak English. “What factory?” she asked.
Rearden pointed. “That one.”
“It’s closed.”
Now here’s the really extraordinary thing. When Ayn Rand published those words in 1957, Detroit was, on most measures, the city with the highest per capita GDP in the United States.
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