This article applies Ayn Rand's insights in metaphysics and epistemology to the question What is a corporation? Historically, there have been three main answers: the fictional entity theory, the aggregate theory, and the real entity theory. Drawing principally upon Rand's discussion of the nature of entities in her epistemology workshops, this article proposes a fourth possibility. The preceding theories assume that if a corporation is an entity it must exist as a separate entity. The theory defended in this article challenges (...) this assumption, and considers the implications for the moral and political status of corporations. (shrink)

Some economists, notably Gary Becker, claim that economic analysis is applicable to any decision, ethical or otherwise. Ethical principles within Objectivist Ethics are based on long-range success— life being the measure of success. This paper examines these different approaches to decision-making. Decision theory and Rand's Benevolent Universe Premise form the basis for the analysis.

This essay accounts for the adolescent popularity of The Fountainhead and Atlas Shrugged by arguing that both novels indirectly appropriate the mid-twentieth-century figure of the rebel. By denying their “prime movers” much of a childhood, however, both novels heroize rebels who never suffer the dilemma that defines the adolescent according to Erik H. Erikson: the struggle between identity and role confusion. Following Erikson and Julia Kristeva, this essay reads Rand's prime movers as figures of a post-Oedipal fantasy of self-reconciliation and (...) career-oriented drive—figures who invite their reader into the fantasy of a life lived without adolescence's defining identity crisis. (shrink)

In his critique of Ayn Rand: The Russian Radical, David MacGregor argues that my book trivializes dialectical method. He fails to notice the many nondialectical assumptions that pervade contemporary social theory and practice. Dialectics, as a context‐sensitive methodological orientation, can provide tools for a better grasp of systems and processes in the real world—the goal, as I understand it, of the “post‐libertarian” approach Jeffrey Friedman advocates.

The second expanded edition of Ayn Rand: The Russan Radical, like the trilogy of which it is a part, aims to radically redefine the methodology of established traditions by wedding the dialectical method to libertarianism. On this overall trilogy, many important questions remain with regard to Chris Matthew Sciabarra's ambitious project. But this does not take away from the fact that the book remains a brilliant and pathbreaking work. Sciabarra inspires us to rethink issues on a fundamental level.

The events of the Russian Revolution, which took place one hundred years ago in October 1917, are reflected in Ayn Rand's first novel We the Living. This article shows Rand's relationship to the Russian Diaspora—though her name is not usually associated with Russian émigré authors. This article compares Rand's work with the novels of another Russian émigré writer—Mark Aldanov (Escape, Suicide)—which shows a common comprehension of the October Revolution in the works of both writers, with similar art images, interpretations of (...) the reasons for the revolution, and an understanding of its harmful consequences for Russia. (shrink)

With the advent of social networking websites, privacy concerns have reached a new high. One particularly problematic concern entails employers requesting login credentials to popular social media platforms. While many people may consider this request unethical, they may not agree on the reasons it is unethical. One reason may be to blame the behavior on egoism. Egoism, however, comes in multiple flavors, not all of which would agree that violating privacy is acceptable. In this paper, we articulate how one egoist (...) perspective provides a defense of privacy in the face of unjust information access requests. Objectivism, the philosophy of Ayn Rand, offers an egoist approach to ethics that values individual privacy on rational, self-interested grounds. By applying Objectivist principles to a business context, we observe that businesspeople should not violate other people’s privacy for short-term gains. Furthermore, we observe that privacy can be protected without distinct right to privacy. Rather, Objectivism’s conception of rational self-interest suggests that long-term flourishing is the proper end of individuals and businesses, predicated on, among other things, respecting privacy and enforcing individual rights. (shrink)

Prompted by the thesis that an organism’s umwelt possesses not just a descriptive dimension, but a normative one as well, some have sought to annex semiotics with ethics. Yet the pronouncements made in this vein have consisted mainly in rehearsing accepted moral intuitions, and have failed to concretely further our knowledge of why or how a creature comes to order objects in its environment in accordance with axiological charges of value or disvalue. For want of a more explicit account, theorists (...) writing on the topic have relied almost exclusively on semiotic insights about perception originally designed as part of a sophisticated refutation of idealism. The end result, which has been a form of direct givenness, has thus been far from convincing. In an effort to bring substance to the right-headed suggestion that values are rooted in the biological and conform to species-specific requirements, we present a novel conception that strives to make explicit the elemental structure underlying umwelt normativity. Building and expanding on the seminal work of Ayn Rand in metaethics, we describe values as an intertwined lattice which takes a creature’s own embodied life as its ultimate standard; and endeavour to show how, from this, all subsequent valuations can in principle be determined. (shrink)

The doctrine of the arbitrary assertion is a key part of Objectivist epistemology as elaborated by Leonard Peikoff. For Peikoff, assertions unsupported by evidence are neither true nor false; they have no context or place in the hierarchy of conceptual knowledge; they are meaningless and paralyze rational cognition; their production is proof of irrationality. A thorough examination of the doctrine reveals worrisomely unclear standards of evidence and a jumble of contradictory claims about which assertions are arbitrary, when they are arbitrary, (...) and what ought to be done about them when they are. A wholesale rejection of the doctrine is recommended. (shrink)

Two complementary biographies of Ayn Rand were published in 2009: Goddess of the Market, by Jennifer Burns, and Ayn Rand and the World She Made, by Anne Heller. Burns focuses on Rand's influence on American political thought, while Heller's concern is Rand the screenwriter, novelist, and author of her personal mythos. Both books are meticulously researched and well written; neither author espouses Rand's philosophy or agrees with her politics. Such books establish that Rand's ideas have become part of American culture (...) and are no longer set over and against it. (shrink)

The author assures readers that Chris Matthew Sciabarra has met all Aristotelian requirements in full, providing not one but two definitions of “dialectics,” which, as the art of context-keeping, is indeed an essential part of Ayn Rand's philosophical method. He shows how Sciabarra's definitional process compares quite favorably in terms of timeliness, transparency, and benevolence to that of Rand and other Objectivists, and notes that Sciabarra's overriding concern, notwithstanding his obvious great respect for Rand's substantive philosophical achievements, has been to (...) identify and clarify the methods she and other thinkers have used to profound benefit. (shrink)

This essay builds from an analysis of the philosophical underpinnings of Bruce Lee’s jeet kune do to an analysis of the current state of academic scholarship generally and martial arts studies scholarship specifically. For the sake of a more comprehensive understanding of the philosophical underpinnings of jeet kune do, and in particular its affinities with a philosophical tradition traced by Stanley Cavell under the heading of perfectionism, this essay brings the philosophical writings of Ralph Waldo Emerson and Ayn Rand into (...) contact with Lee’s writings during the time that he spent formulating his martial arts philosophy. Additionally, this essay uses the philosophical insights of Emerson, Rand, and Lee to challenge longstanding academic dogma vis-à-vis poststructuralist philosophy, the methods of academic intervention, and the nature of philosophical argumentation. Though pitched as a debate regarding the content and the status of Bruce Lee and his combative philosophy, this essay endeavors to inspire scholars to (re)examine their conceptions of Bruce Lee, martial arts, and martial arts studies. (shrink)

By combining and synthesizing elements found in Austrian economics, Ayn Rand 's philosophy of Objectivism, and the closely related philosophy of human flourishing that originated with Aristotle, we have the potential to reframe the argument for a free society into a consistent reality-based whole whose integrated sum of knowledge and explanatory power is greater than that of its parts. The Austrian value-free praxeological defense of capitalism and the moral arguments of Rand, Aristotle, and the neo-Aristotelians can be brought together, resulting (...) in a powerful, emergent libertarian synthesis of great promise. (shrink)

Michelle Marder Kamhi and Louis Torres analyze the scant critical and scholarly attention that has been devoted to Rand 's aesthetic theory by other writers since its publication more than a quarter-century ago. They argue that, with few exceptions, Objectivists and non-Objectivists alike have tended to misinterpret and undervalue Rand 's philosophy of art—which has not been sufficiently distinguished from her theory of Romantic literature. They also point to infelicities of style that have impeded serious consideration of her ideas.

Although both Rand and Hayek supported capitalism, their ethical systems were distinctly different. This paper explores these differences and how they apply to the institution of the family. It concludes that Rand 's ethical system matches very well with what Hayek sees as necessary in the "Great Society" of the macro - cosmos, but that our understanding of the institution of the family seems better suited to a more altruistic ethical code. The challenge for a Hayekian ethics that pays attention (...) to institutional contexts is how to ensure that the complex process of making those distinctions is learned as children pass into adulthood. (shrink)

ROBERT L. CAMPBELL finds Tibor Machan's book, Ayn Rand, to be a thoroughgoing introduction to every part of Rand 's system except the esthetics. Machan's presentation is knowledgeable and sympathetic but entirely non-sectarian, it offers several significant criticisms of Rand 's views. Campbell focuses on Machan's discussion of Rand 's philosophical axioms, her ethics, and her antipathy to Immanuel Kant. Certain questions that Machan asks prompt Campbell to inquire whether Rand 's avoidance of cosmology in metaphysics is an example to (...) be followed in epistemology. (shrink)

This article surveys the exponential increase in Rand references in scholarly and popular sources to illustrate her cultural ascendancy as an iconic figure. Special attention is paid to Rand's impact on popular literature, television, cartoons, and illustrated media, including comics. Rand's own involvement in illustrated presentations of her ideas is explored, as is her influence on such comic artists as Steve Ditko, Frank Miller, and others. Nathaniel Branden's insights on the role of comics in projecting heroic values are also addressed.

This paper examines rights and the protection of rights from both the minarchist and the anarchist perspectives. The former relies on Objectivist perspectives and the latter relies primarily on Murray Rothbard’s views. My view is that government protection as put forth by Objectivists is coercive, as are all methods of financing. However, under anarcho-capitalism, children who have been killed or abused by their caregivers do not have equal protection under the law. The principle of equal protection is one with which (...) both Objectivists and Rothbard agree. A case is made for government protection of rights under those circumstances. In addition, a case is made for positive rights to parental care for children, and also for government protection of those rights if they have been violated by their caregivers. I also argue for government oversight in instances when the rights of children have been violated and as a consequence the children have no alternative means of care. (shrink)