Showing posts sorted by relevance for query AYN RAND. Sort by date Show all posts
Showing posts sorted by relevance for query AYN RAND. Sort by date Show all posts

Monday, September 11, 2023


The connection between a child-murderer, Reaganism and today’s GOP


Former U.S. President Donald Trump speaks during the Alabama Republican Party’s 2023 Summer meeting at the Renaissance Montgomery Hotel on August 4, 2023 in Montgomery, Alabama. (Photo by Julie Bennett/Getty Images).
Thom Hartmann
September 08, 2023

Many Americans are baffled by the Republican Party’s embrace of billionaire sociopath Trump and elected Republicans’ willingness to overlook the death of seven Americans, including three police officers, in an attempted coup. (Particularly after they spent over 2 years and tens of millions of dollars obsessing on 4 dead Americans in Benghazi.)

They’re also wondering why Kevin McCarthy would reject Liz Cheney to embrace someone like Elise Stefanik, an apologist for the January 6 treason attempt, or go along with Mitch McConnell’s attempts to sabotage the American Rescue Plan, the American Jobs Plan, and the American Family Plan.

After all, people are hurting. We just experienced the worst pandemic in a century, and, under Trump and Bush before him, two economic downturns unmatched since the Republican Great Depression of the 1920s.

Why, Americans wonder, would the GOP embrace such anti-American and nakedly brutal politics and policies?

Why would they try so hard to destroy Medicare and Social Security? Why would they mourn the loss of Trump’s program to tear children from their families and throw them into cages? Why are they so enthusiastic about efforts to make it harder to vote that Ron DeSantis would delight in parading 15 Black voters before the cameras in chains?

Why did they continue to support Trump after he lost the House, Senate, and White House and continues to rant his racist, anti-American, anti-democratic strongman rhetoric?

But, it turns out, it’s not just all about politics; the roots of this brutal movement in today’s GOP run from a 1927 child murderer, through a real-estate lobbying group, to Ronald Reagan putting both of their philosophies into actual practice and bringing a number of right-wing billionaires into the fold.

As a result, Republican policies over the past 42 years not only gutted America’s middle class, but led straight to the Trump presidency and the attack on the Capitol on January 6th that he led. Many Americans are now so confused about how government should work that they’ve embraced a bizarre conspiracy theory positing Trump as a sort of messiah and politicians like McConnell and Stefanick as noble statesmen and -women.

The Libertarians


Reporter Mark Ames documents how, back in the 1940s, a real estate lobbying group came up with the idea of creating a new political party to justify deregulating the real estate and finance industries so they could make more money.

This new Libertarian Party would give an ideological and political cover to their goal of becoming government-free, and they developed an elaborate pretense of governing philosophy around it.

Their principal argument was that if everybody acted separately and independently, in all cases with maximum selfishness, such behavior would actually benefit society. There would be no government needed beyond an army and a police force, and a court system to defend the rights of property owners. It was a bizarre twisting of Adam Smith’s reference to the “invisible hand” that regulated trade among nations.

In 1980, billionaire David Koch ran for vice president on the newly formed Libertarian Party ticket. His platform included calls to privatize the Post Office, close public schools, give Medicare and Medicaid to big insurance companies, end food and housing support and all other forms of “welfare,” deregulate all corporate oversight while shutting down the EPA and FDA, and selling off much of the federal government’s land and other assets to billionaires and big corporations.

Reagan, who won that 1980 election, embraced this view in his inaugural address, saying, “[G]overnment is not the solution to our problem; government is the problem.” He then doubled down on the idea by beginning the systematic process of gutting and crippling governmental institutions that historically had supported working people and the middle class.

The child-killer who inspired a movement

Reagan wasn’t just echoing the Libertarian vision; he was also endorsing Ayn Rand’s “objectivist” view of the world, which traces its roots to a murderous sociopath in 1927.

Back in 2015, Donald Trump told USA Today’s Kirsten Powers that his favorite book was Ayn Rand’s raped-girl-decides-she-likes-it novel, “The Fountainhead.”

“It relates to business, beauty, life and inner emotions,” he told Powers. “That book relates to … everything.”

Ayn Rand’s novels have animated libertarian Republicans like former Speaker of the House of Representatives and current Fox News board member Paul Ryan, who required interns to read her books when they joined his staff.

Powers added, “He [Trump],” told her that he “identified with Howard Roark, the novel’s idealistic protagonist who designs skyscrapers and rages against the establishment.”

Rand’s hero Roark, in fact, “raged” so much in her novel that he blew up a public housing project with dynamite just to get what he wanted. Sort of like the plans of the person who planted bombs at the RNC and DNC headquarters the night before January 6th.

Rand, in her Journals, explained where she got her inspiration for Howard Roark and so many of her other novels. She writes that the theme of The Fountainhead, for example, is, “One puts oneself above all and crushes everything in one’s way to get the best for oneself.”

On Trump’s hero Howard Roark, she wrote thathe “has learned long ago, with his first consciousness, two things which dominate his entire attitude toward life: his own superiority and the utter worthlessness of the world. He knows what he wants and what he thinks. He needs no other reasons, standards or considerations. His complete selfishness is as natural to him as breathing.”

It turns out that Roark and many of her other characters were based on a real person. The man who so inspired Ayn Rand’s fictional heroes was named William Edward Hickman, and he lived in Los Angeles during the Roaring Twenties.

Ten days before Christmas in 1927, Hickman, a teenager with slicked dark hair and tiny, muted eyes, drove up to Mount Vernon Junior High School in Los Angeles and kidnapped Marion Parker — the daughter of a wealthy banker in town.

Hickman held the girl ransom, demanding $1,500 from her father — back then about a year’s salary. Supremely confident that he would elude capture, Hickman signed his name on the ransom notes, “The Fox.”

After two days, Marion’s father agreed to hand over the ransom in exchange for the safety of his daughter. What Perry Parker didn’t know is that Hickman never intended to live up to his end of the bargain.

The Pittsburgh Pressdetailed what Hickman, in his own words, did next.

“It was while I was fixing the blindfold that the urge to murder came upon me,” he said. “I just couldn’t help myself. I got a towel and stepped up behind Marion. Then, before she could move, I put it around her neck and twisted it tightly.”

Hickman didn’t hold back on any of these details: he was proud of his cold-bloodedness.

“I held on and she made no outcry except to gurgle. I held on for about two minutes, I guess, and then I let go. When I cut loose the fastenings, she fell to the floor. I knew she was dead.”

But Hickman wasn’t finished. “After she was dead I carried her body into the bathroom and undressed her, all but the underwear, and cut a hole in her throat with a pocket knife to let the blood out.”

Hickman then dismembered the child piece-by-piece, putting her limbs in a cabinet in his apartment, and then wrapped up the carved-up torso, powdered the lifeless face of Marion Parker, set what was left of her stump torso with the head sitting atop it in the passenger seat of his car, and drove to meet her father to collect the ransom money.

He even sewed open her eyelids to make it look like she was alive.

On the way, Hickman dumped body parts out of his car window, before rendezvousing with Marion Parker’s father.

Armed with a shotgun so her father wouldn’t come close enough to Hickman’s car to see that Marion was dead, Hickman collected his $1,500, then kicked open the door and tossed the rest of Marion Parker onto the road. As he sped off, her father fell to his knees, screaming.

Days later, the police caught up with a defiant and unrepentant Hickman in Oregon. His lawyers pleaded insanity, but the jury gave him the gallows.

To nearly everyone, Hickman was a monster. The year of the murder, the Los Angeles Timescalled it “the most horrible crime of the 1920s.” Hickman was America’s most despicable villain at the time.

Ayn Rand falls in love with a “superman”

But to Alissa Zinovievna Rosenbaum, a 21-year-old Russian political science student who’d arrived in America just two years earlier, Hickman was a hero.

Alissa was a squat five-foot-two with a flapper hairdo and wide, sunken dark eyes that gave her a haunting stare. Etched into those brooding eyes was burned the memory of a childhood backlit by the Russian Revolution.

She had just departed Leninist Russia where, almost a decade earlier, there was a harsh backlash against the Russian property owners by the Bolsheviks. Alissa’s own family was targeted, and at the age of 12 she watched as Bolshevik soldiers burst into her father’s pharmacy, looted the store, and plastered on her Dad’s doors the red emblem of the state, indicating that his private business now belonged to “the people.”

That incident left such a deep and burning wound in young Alissa’s mind that she went to college to study political science and vowed one day she’d become a famous writer to warn the world of the dangers of Bolshevism.

Starting afresh in Hollywood, she anglicized her name to Ayn Rand, and moved from prop-girl to screenwriter/novelist, basing the heroes of several of her stories on a man she was reading about in the newspapers at the time. A man she wrote effusively about in her diaries. A man she hero-worshipped.

William Edward Hickman was the most notorious man in American in 1928, having achieved the level of national fame that she craved.

Young Ayn Rand saw in Hickman the “ideal man” she based The Fountainhead on, and used to ground her philosophy and her life’s work. His greatest quality, she believed, was his unfeeling, pitiless selfishness.

Hickman’s words were carefully recounted by Rand in her Journals. His statement that, “I am like the state: what is good for me is right,” resonated deeply with her. It was the perfect articulation of her belief that if people pursued their own interests above all else — even above friends, family, or nation — the result would be utopian.

She wrote in her diary that those words of Hickman’s were, “the best and strongest expression of a real man’s psychology I ever heard.”

Hickman — the monster who boasted about how he had hacked up a 12-year-old girl — had Rand’s ear, as well as her heart. She saw a strongman archetype in him, the way that people wearing red MAGA hats see a strongman savior in Donald Trump.

As Hickman’s murder trial unfolded, Rand grew increasingly enraged at how the “mediocre” American masses had rushed to condemn her Superman.

“The first thing that impresses me about the case,” Rand wrote in reference to the Hickman trial in early notes for a book she was working on titled The Little Street, “is the ferocious rage of the whole society against one man.”

Astounded that Americans didn’t recognize the heroism Hickman showed when he proudly rose above simply conforming to society’s rules, Rand wrote, “It is not the crime alone that has raised the fury of public hatred. It is the case of a daring challenge to society. … It is the amazing picture of a man with no regard whatever for all that society holds sacred, with a consciousness all his own.”

Rand explained that when the masses are confronted with such a bold actor, they neither understood nor empathized with him. Thus, “a brilliant, unusual, exceptional boy [was] turned [by the media] into a purposeless monster.”

The protagonist of the book that Rand was writing around that time was a boy named Danny Renahan. In her notes for the book, she wrote, “The model for the boy [Renahan] is Hickman.” He would be her ideal man, and the archetype for a philosophical movement that would transform a nation.

“He is born with the spirit of Argon and the nature of a medieval feudal lord,” Rand wrote in her notes describing Renahan. “Imperious. Impatient. Uncompromising. Untamable. Intolerant. Unadaptable. Passionate. Intensely proud. Superior to the mob… an extreme ‘extremist.’ … No respect for anything or anyone.”

Rand wanted capitalism in its most raw form, uncheck by any government that could control the rules of the market or promote the benefits of society. Such good intentions had, after all, caused the hell she’d experienced in the Bolshevik Revolution.

Ayn Rand, like Hickman, found peace and justification in the extremes of her economic, political, and moral philosophy. Forget about democratic institutions, forget about regulating markets, and forget about pursuing any policies that benefit the majority at the expense of the very rich — the petty political rule-makers and rule-enforcers could never, ever do anything well or good.

Libertarianism and Ayn Rand set the stage for Trumpism

Only billionaires should rule the world, Trump has suggested.

And he tried to put it into place, installing a billionaire advocate of destroying public schools in charge of public schools, a coal lobbyist representing billionaires in charge of the EPA, an billionaire-funded oil lobbyist in charge of our public lands, and a billionaire described by Forbes as a “grifter” in charge of the Commerce Department. Trump’s chief of staff said that putting children in cages and billionaire-owned privatized concentration camps (where seven so far have died) would actually be a public good.

As Ayn Rand might say, “Don’t just ignore the rules; destroy them.”

Welfare and other social safety net programs were, as Rand saw it, “the glorification of mediocrity” in society. Providing a social safety net for the poor, disabled, or unemployed, she believed, were part of a way of thinking that promoted, “satisfaction instead of joy, contentment instead of happiness… a glow-worm instead of a fire.”

Sociopaths of the world, unite!


Rand, like Trump, lived a largely joyless life. She mercilessly manipulated people, particularly her husband and Alan Greenspan (who brought a dollar-sign-shaped floral arrangement to her funeral), and, like Trump, surrounded herself with cult-like followers who were only on the inside so long as they gave her total, unhesitating loyalty.

Like Trump, McConnell, Stefanik and their billionaire backers, Rand believed that a government working to help out working-class “looters,” instead of solely looking out for rich capitalist “producers,” was throwing its “best people” under the bus.

In Rand’s universe, the producers had no obligations to the looters. Providing welfare or sacrificing one nickel of your own money to help a “looter” on welfare, unemployment, or Social Security — particularly if it was “taken at the barrel of a gun” (taxes) — was morally reprehensible.

Like Trump saying, “My whole life I’ve been greedy,” for Rand looking out for numero unowas the singular name of the game — selfishness was next to godliness.

Later in Rand’s life, in 1959, as she gained more notoriety for the moral philosophy of selfishness that she named “Objectivism” and that is today at the core of libertarianism and the GOP, she sat down for an interview with CBS reporter Mike Wallace of 60 Minutes.

Suggesting that selfishness undermines most truly American values, Wallace bluntly challenged Rand.

“You are out to destroy almost every edifice in the contemporary American way of life,” Wallace said to Rand. “Our Judeo-Christian religion, our modified government-regulated capitalism, our rule by the majority will… you scorn churches, and the concept of God… are these accurate criticisms?”

As Wallace was reciting the public criticisms of Rand, the CBS television cameras zoomed in closely on her face, as her eyes darted back and forth between the ground and Wallace’s fingers. But the question, with its implied condemnation, didn’t faze her at all. Rand said with confidence in a matter-of-fact tone, “Yes.” (4:20 in the clip)

“We’re taught to feel concern for our fellow man,” Wallace challenged, “to feel responsible for his welfare, to feel that we are, as religious people might put it, children under God and responsible one for the other — now why do you rebel?”

“That is what in fact makes man a sacrificial animal,” Rand answered. She added, “[Man’s] highest moral purpose is the achievement of his own happiness.”

Rand’s philosophy, though popular in high school and on college campuses, never did — in her lifetime — achieve the sort of mass appeal she had hoped. But today Ayn Rand’s philosophy is a central tenet of today’s Republican Party and grounds the moral code proudly cited and followed by high-profile billionaires and three former presidents of the United States.

Ironically, when she was finally beginning to be taken seriously, Ayn Rand became ill with lung cancer and went on Social Security and Medicare to make it through her last days. She died a “looter” in 1982, unaware that her her promotion of William Edward Hickman’s sociopathic worldview would one day validate an entire political party’s embrace of a similarly sociopathic president.

The result so far is over a half-million dead Americans, an economy laid waste, and the collapse of this nation’s working class.

While the ideas and policies promoted by the libertarian wing of the Republican Party have made CEOs and billionaire investors very, very rich in recent decades, it’s killing the rest of us.

A return to sanity


In the 1930s and 1940s, Franklin Delano Roosevelt, Harry Truman, and Dwight Eisenhower put America back together after the First Republican Great Depression and built the largest and wealthiest middle class in the history of the world at the time.

Today, 40 years of Ayn Rand’s ideas being put into practice by libertarian Republicans from Reagan to Bush to Trump have gutted the middle class, made a handful of oligarchs wealthier than any kings or Pharos in the history of the world, and brought a whole new generation of suckers, hustlers and grifters into the GOP.

When America was still coasting on FDR’s success in rebuilding our government and institutions, nobody took very seriously Rand’s or Koch’s misguided idealist efforts to tear it all down.

Now that libertarians and objectivists in the GOP have had 40 years to make their project work, we’re hitting peak libertarianism and it’s tearing our country apart, pitting Americans against each other, and literally killing people every day.

If America is to survive as a functioning democratic republic, we must repudiate the “greed is good” ideology of Ayn Rand and libertarianism, get billionaires and their money out of politics, and rebuild our civil institutions.

That starts with waking Americans up to the incredible damage that 40 years of Rand’s writings and libertarian “Reagan Republicans” have done to this country.

It will succeed if President Biden can overcome the cynicism and greed celebrated by McConnell, McCarthy and Stefanik, reclaim the mantle of FDR, and pull America out of the Second Republican Great Depression.

Monday, October 02, 2023

Libertarianism and why Republicans embrace cruelty

Thom Hartmann
September 30, 2023

Ronald Reagan (Edalisse Hirst/Flickr)

Last night was the Republican debate, where we heard lots of predictable rants about crushing the “welfare state” and restoring “freedom” and “self-reliance.”

So, once again, why are Republicans so cruel and why do they seem so fond of libertarianism? Why does Greg Abbott put razor wire in the Rio Grande river? Why does Donald Trump target people for assassination by his followers? Why does Ron DeSantis revel in keeping tens of thousands of low-income Florida children from getting Medicaid?

Yesterday, I laid out the terrible impact Libertarian policies, which have infected the GOP for five decades, have had on the United States. But where did the whole idea of libertarianism come from, and who started the Libertarian Party?

Get ready for a wild ride as we do a deep dive into America’s most bizarre (and phony) political party.

How is it that Republicans so often embrace casual cruelty like tearing mothers from their children or throwing pregnant women in poverty off public assistance? Why have 12 GOP-controlled states refused to this day to expand Medicaid for their 30 million minimum-wage working people when the federal government covers 90 percent of the cost?

Why are Republicans so committed to destroying Medicare and Social Security? Why do they go so far as to use the disrespectful slur “Democrat Party” when there’s no such a thing in America and never has been?

Why are Democratic members of Congress having to armor their own homes, having received over 9000 death threats so far this year, virtually all of them from domestic terrorists who Republicans refuse to repudiate? The FBI still is looking for a Matt Gaetz supporter who threatened to murder Gaetz’s Democratic opponent: why are these people attracted to the GOP?

It turns out this is not just politics; the roots of this brutal movement in today’s GOP run from a 1927 child murderer, through a greedy real-estate lobbying group, to Ronald Reagan putting both of their philosophies into actual practice and bringing morbidly rich rightwing billionaires into the GOP fold.

As a result, Republican policies over the past 42 years not only gutted America’s middle class and transferred $50 trillion from working people to the top 1 percent, but also led straight to the Trump presidency and the attack on the Capitol on January 6th that he led.

The Libertarians

Reporter Mark Ames documents how, back in the 1940s, a real estate lobbying group came up with the idea of creating a new political party to justify deregulating the real estate and finance industries so they could make more money.

This new “Libertarian Party” would give an ideological and political cover to their goal of becoming government-free, and they developed an elaborate pretense of governing philosophy around it.

Their principal argument was that if everybody acted separately and independently, in all cases with maximum selfishness, such behavior would actually benefit society. There would be no government needed beyond an army and a police force, and a court system to defend the rights of property owners. It was a bizarre twisting of Adam Smith’s reference to the “invisible hand” that regulated trade among nations.

In 1980, billionaire David Koch ran for vice president on the newly formed Libertarian Party ticket.

His platform included calls to privatize the Post Office, end all public schools, give Medicare and Medicaid to big insurance companies, end all taxation of the morbidly rich, terminate food and housing support and all other forms of “welfare,” deregulate all corporate oversight while shutting down the EPA and FDA, and selling off much of the federal government’s land and other assets to billionaires and big corporations.

Reagan, who won that 1980 election, embraced this view in his inaugural address, saying, “[G]overnment is not the solution to our problem; government is the problem.” He then doubled down on the idea by beginning the systematic process of gutting and crippling governmental institutions that historically had supported working people and the middle class.

The child-killer who inspired a movement

Reagan wasn’t just echoing the Libertarian vision; he was also endorsing Ayn Rand’s “objectivist” view of the world, which traces its roots to a murderous psychopath in 1927.

Back in 2015, Donald Trump told USA Today’s Kirsten Powers that his favorite book was Ayn Rand’s raped-girl-decides-she-likes-it novel, “The Fountainhead.”

“It relates to business, beauty, life and inner emotions,” he told Powers. “That book relates to … everything.”

Ayn Rand’s novels have informed libertarian Republicans like former Speaker of the House of Representatives and current Fox News board member Paul Ryan, who required interns to read her books when they joined his staff.

Powers added, “He [Trump],” told her that he “identified with Howard Roark, the protagonist who designs skyscrapers and rages against the establishment.”

Rand’s hero Roark, in fact, “raged” so much in her novel that he blew up a public housing project with dynamite.

Rand, in her Journals, explained where she got her inspiration for Howard Roark and the leading male characters in so many of her other novels. She writes that the theme of The Fountainhead, for example, is:

“One puts oneself above all and crushes everything in one’s way to get the best for oneself.”

On Trump’s hero Howard Roark, she wrote that he:

“…has learned long ago, with his first consciousness, two things which dominate his entire attitude toward life: his own superiority and the utter worthlessness of the world. He knows what he wants and what he thinks. He needs no other reasons, standards or considerations. His complete selfishness is as natural to him as breathing.”


It turns out that Roark and many of her other characters were based on a real person. The man who so inspired Ayn Rand’s fictional heroes was named William Edward Hickman, and he lived in Los Angeles during the Roaring Twenties.


Ten days before Christmas in 1927, Hickman, a teenager with slicked dark hair and tiny, muted eyes, drove up to Mount Vernon Junior High School in Los Angeles and kidnapped Marion Parker — the daughter of a wealthy banker in town.

Hickman held the girl ransom, demanding $1,500 from her father — back then about a year’s salary. Supremely confident that he would elude capture, Hickman signed his name on the ransom notes, “The Fox.”

After two days, Marion’s father agreed to hand over the ransom in exchange for the safety of his daughter. What Perry Parker didn’t know is that Hickman never intended to live up to his end of the bargain.


The Pittsburgh Press detailed what Hickman, in his own words, did next.

“It was while I was fixing the blindfold that the urge to murder came upon me,” he said. “I just couldn’t help myself. I got a towel and stepped up behind Marion. Then, before she could move, I put it around her neck and twisted it tightly.”


Hickman didn’t hold back on any of these details: he was proud of his cold-bloodedness.

“I held on and she made no outcry except to gurgle. I held on for about two minutes, I guess, and then I let go. When I cut loose the fastenings, she fell to the floor. I knew she was dead.”


But Hickman wasn’t finished:

“After she was dead I carried her body into the bathroom and undressed her, all but the underwear, and cut a hole in her throat with a pocket knife to let the blood out.”


Hickman then dismembered the child piece-by-piece, putting her limbs in a cabinet in his apartment, and then wrapped up the carved-up torso, powdered the lifeless face of Marion Parker, set what was left of her stump torso with the head sitting atop it in the passenger seat of his car, and drove to meet her father to collect the ransom money.

He even sewed open her eyelids to make it look like she was alive.

On the way, Hickman dumped body parts out of his car window, before rendezvousing with Marion Parker’s father.

Armed with a shotgun so her father wouldn’t come close enough to Hickman’s car to see that Marion was dead, Hickman collected his $1,500, then kicked open the door and tossed the rest of Marion Parker onto the road. As he sped off, her father fell to his knees, screaming.

Days later, the police caught up with a defiant and unrepentant Hickman in Oregon. His lawyers pleaded insanity, but the jury gave him the gallows.

To nearly everyone, Hickman was a monster. The year of the murder, the Los Angeles Times called it “the most horrible crime of the 1920s.” Hickman was America’s most despicable villain at the time.

Ayn Rand falls in love with a “superman”

But to Alissa Zinovievna Rosenbaum, a 21-year-old Russian political science student who’d arrived in America just two years earlier, Hickman was a hero.

Alissa was a squat five-foot-two with a flapper hairdo and wide, sunken dark eyes that gave her a haunting stare. Etched into those brooding eyes was burned the memory of a childhood backlit by the Russian Revolution.

She had just departed Leninist Russia where, almost a decade earlier, there was a harsh backlash against the Russian property owners by the Bolsheviks. Alissa’s own family was targeted, and at the age of 12 she watched as Bolshevik soldiers burst into her father’s pharmacy, looted the store, and plastered on her Dad’s doors the red emblem of the state, indicating that his private business now belonged to “the people.”

That incident left such a deep and burning wound in young Alissa’s mind that she went to college to study political science and vowed one day she’d become a famous writer to warn the world of the dangers of Bolshevism.

Starting afresh in Hollywood, she anglicized her name to Ayn Rand, and moved from prop-girl to screenwriter/novelist, basing the heroes of several of her stories on a man she was reading about in the newspapers at the time. A man she wrote effusively about in her diaries. A man she hero-worshipped.

William Edward Hickman was the most notorious man in American in 1928, having achieved the level of national fame that she craved.

Young Ayn Rand saw in Hickman the “ideal man” she based The Fountainhead on, and used to ground her philosophy and her life’s work. His greatest quality, she believed, was his unfeeling, pitiless selfishness.

Hickman’s words were carefully recounted by Rand in her Journals. His statement that, “I am like the state: what is good for me is right,” resonated deeply with her. It was the perfect articulation of her belief that if people pursued their own interests above all else — even above friends, family, or nation — the result would be utopian.

She wrote in her diary that those words of Hickman’s were, “the best and strongest expression of a real man’s psychology I ever heard.”

Hickman — the monster who boasted about how he had hacked up a 12-year-old girl — had Rand’s ear, as well as her heart. She saw a strongman archetype in him, the way that people wearing red MAGA hats see a strongman savior in Donald Trump.

As Hickman’s murder trial unfolded, Rand grew increasingly enraged at how the “mediocre” American masses had rushed to condemn her Superman.

“The first thing that impresses me about the case,” Rand wrote in reference to the Hickman trial in early notes for a book she was working on titled The Little Street, “is the ferocious rage of the whole society against one man.”


Astounded that Americans didn’t recognize the heroism Hickman showed when he proudly rose above simply conforming to society’s rules, Rand wrote:

“It is not the crime alone that has raised the fury of public hatred. It is the case of a daring challenge to society. … It is the amazing picture of a man with no regard whatever for all that society holds sacred, with a consciousness all his own.”


Rand explained that when the masses are confronted with such a bold actor, they neither understood nor empathized with him.

Thus, “a brilliant, unusual, exceptional boy [was] turned [by the media] into a purposeless monster.”


The protagonist of the book that Rand was writing around that time was a boy named Danny Renahan. In her notes for the book, she wrote, “The model for the boy [Renahan] is Hickman.” He would be her ideal man, and the archetype for a philosophical movement that would transform a nation.

“He is born with the spirit of Argon and the nature of a medieval feudal lord,” Rand wrote in her notes describing Renahan. “Imperious. Impatient. Uncompromising. Untamable. Intolerant. Unadaptable. Passionate. Intensely proud. Superior to the mob… an extreme ‘extremist.’ … No respect for anything or anyone.”


Rand wanted capitalism in its most raw form, unchecked by any government that could control the rules of the market or promote the benefits of society. Such good intentions had, after all, caused the hell she’d experienced in the Bolshevik Revolution.

Ayn Rand, like Hickman, found peace and justification in the extremes of her economic, political, and moral philosophy. Forget about democratic institutions, forget about regulating markets, and forget about pursuing any policies that benefit the majority at the expense of the very rich — the petty political rule-makers and rule-enforcers could never, ever do anything well or good.

Libertarianism and Ayn Rand set the stage for Trumpism

Only billionaires should rule the world, Trump has suggested.

And he tried to put it into place, installing a billionaire advocate of destroying public schools in charge of public schools, a coal lobbyist representing billionaires in charge of the EPA, an billionaire-funded oil lobbyist in charge of our public lands, and a billionaire described by Forbes as a “grifter” in charge of the Commerce Department.

Trump’s chief of staff said that putting children in cages and billionaire-owned privatized concentration camps (where seven died) would actually be a public good.

As Ayn Rand might say, “Don’t just ignore the rules; destroy them.”

Welfare and other social safety net programs were, as Rand saw it, “the glorification of mediocrity” in society. Providing a social safety net for the poor, disabled, or unemployed, she believed, were part of a way of thinking that promoted, “satisfaction instead of joy, contentment instead of happiness… a glow-worm instead of a fire.”

Sociopaths of the world, unite!

Rand, like Trump, lived a largely joyless life. She mercilessly manipulated people, particularly her husband and Alan Greenspan (who brought a dollar-sign-shaped floral arrangement to her funeral), and, like Trump, surrounded herself with cult-like followers who were only on the inside so long as they gave her total, unhesitating loyalty.

Like Trump, McConnell, McCarthy and their billionaire backers, Rand believed that a government working to help out working-class “looters,” instead of solely looking out for rich capitalist “producers,” was throwing its “best people” under the bus.

In Rand’s universe, the producers had no obligations to the looters. Providing welfare or sacrificing one nickel of your own money to help a “looter” on welfare, unemployment, or Social Security — particularly if it was “taken at the barrel of a gun” (taxes) — was morally reprehensible.

Like Trump saying, “My whole life I’ve been greedy,” for Rand looking out for numero uno was the singular name of the game — selfishness was next to godliness.

Later in Rand’s life, in 1959, as she gained more notoriety for the moral philosophy of selfishness that she named “Objectivism” and that is today at the core of libertarianism and the GOP, she sat down for an interview with CBS reporter Mike Wallace of 60 Minutes.

Suggesting that selfishness undermines most truly American values, Wallace bluntly challenged Rand.

“You are out to destroy almost every edifice in the contemporary American way of life,” Wallace said to Rand. “Our Judeo-Christian religion, our modified government-regulated capitalism, our rule by the majority will… you scorn churches, and the concept of God… are these accurate criticisms?”


As Wallace was reciting the public criticisms of Rand, the CBS television cameras zoomed in closely on her face, as her eyes darted back and forth between the ground and Wallace’s fingers. But the question, with its implied condemnation, didn’t faze her at all. Rand said with confidence in a matter-of-fact tone, “Yes.”

“We’re taught to feel concern for our fellow man,” Wallace challenged, “to feel responsible for his welfare, to feel that we are, as religious people might put it, children under God and responsible one for the other — now why do you rebel?”


“That is what in fact makes man a sacrificial animal,” Rand answered. She added, “[Man’s] highest moral purpose is the achievement of his own happiness.”


Rand’s philosophy, though popular in high school and on college campuses, never did — in her lifetime — achieve the sort of mass appeal she had hoped. But today Ayn Rand’s philosophy is a central tenet of the Republican Party and grounds the moral code proudly cited and followed by high-profile billionaires and three former presidents of the United States.

Ironically, when she was finally beginning to be taken seriously, Ayn Rand became ill with lung cancer and went on Social Security and Medicare to make it through her last days. She died a “looter” in 1982, unaware that her promotion of William Edward Hickman’s sociopathic worldview would one day validate an entire political party’s embrace of a similarly sociopathic president.

The result so far is over a million dead Americans from Covid, an epidemic of homelessness, and the collapse of this nation’s working class.

While the ideas and policies promoted by the libertarian wing of the Republican Party have made CEOs and billionaire investors very, very rich in recent decades, it’s killing the rest of us.

A return to sanity

In the 1930s, 1940s, and 1950’s Franklin Delano Roosevelt, Harry Truman, and Dwight Eisenhower put America back together after the Republican Great Depression and built the largest and wealthiest middle class in the history of the world at the time.

Today, 42 years of Ayn Rand’s ideas being put into practice by libertarian Republicans from Reagan to Bush to Trump have gutted the middle class, made a handful of oligarchs wealthier than any king or pharaoh in the history of the world, and brought a whole new generation of criminals, hustlers and grifters into the GOP.

Three men in America today own more wealth than the entire bottom 50 percent of the country, a level of inequality never before seen in the modern developed world.

When America was still coasting on FDR’s success in rebuilding our government and institutions, nobody took very seriously Rand’s or Koch’s misguided idealist efforts to tear it all down.

Now that Libertarians and objectivists in the GOP have had 42 years to make their project work, we’re hitting peak libertarianism and it’s tearing our country apart, pitting Americans against each other, and literally killing people every day.

If America is to survive as a functioning democratic republic, we must repudiate the “greed is good” ideology of Ayn Rand and libertarianism, get billionaires and their money out of politics, and rebuild our civic institutions.

That starts with waking Americans up to the incredible damage that 40 years of Rand’s writings and libertarian “Reagan Republicans” have done to this country.

It will succeed if President Biden can overcome the cynicism and greed celebrated by McConnell, Trump, Gaetz, Greene, Cruz, and Hawley; reclaim the mantle of FDR; and put America back on the upward trajectory the middle class enjoyed before the Reagan Revolution.

Wednesday, March 09, 2005

Libertarian Dialectics

It's not often that you find amongst the Canadian Libertarian Right, the few and the brave that actually read Murray Rothbard or Sam Konkin III. That was until I came on this blog ; Godscopybook the other day with a reference to Rothbard and Dialectical Libertarianism. But alas he does not get it either, falling into that Southern Ontario Libertarianism that loves to rant and rant and rant against their strawman of Socialism.

Of course having not read broadly enough, they mistake Social Democracy, and the Liberal State for Socialism. In this case Godscopybook neo-liberal ideology has failed to even availed himself of a good read of William Godwin's Social Justice. How can you be a "new liberal" or "classical" liberal as the right wing libertarians call themselves, without benefiting from reading the father of Anarchist Utilitarianism. They are not libertarians but neo-liberaltarians.

And this is where the Rand influenced Libertarian Right falls down, they have a narrow focus and a distorted definition of socialism, communism, anarchism and libertarianism. That they lack a historical materialist interpretation of the world is simply a given being they come from the 'disritributive'(prices, value, profit) school of Austrian Economics of Von Mises and Hyaek. Philosophically this German classical economics is of the Schiller school, predating even Hegel, the idealist philosophy of the bourgoies striving to be the artistocracy.

Godscopybook hates the idea of a working class, with true aristorcatic individualistic pretension he rants against class, and class struggle. But empirical reality always comes back and slaps the right wing in the face. There cannot be capitalism without class struggle, it is what makes capitalism function. But of course this is the 'labour' theory of value, of Marx and modern political economy. The autaric capitalism of the idealists, denies labour any value beyond the Hegelian dialectic that the slaves shall serve.

Luckily there were right wing libertarian scholars like Rothbard and Konkin that divorced themselves from the Randian formula long enough to study dialectics. They had read Godwin and laced it well with the Hegelian Anarchist philosophy of Max Stirner. Sam Konkin and I both being from Edmonton, used to coorespond over the years, and his passing last year leaves a hole in the Libertarian Anarchist mileu. What is interesting is that both he and Rothbard refered to themselves as anarchists and as the New Left of the right wing Libertarian movement in the U.S.

And such is the case of Chris Sciabarra, who was influenced in his dialectical thinking by Murray Rothbard on the right and Marxist libertarian Bertell Ollman. For this precious little find I thank godscopybook, and just say, one more step neo-liberaltarian to be a dialectical anarchist.



Chris M. Sciabarra
Chris Matthew Sciabarra has been a Visiting Scholar in the Department of Politics at New York University since 1989. His previous publications include Ayn Rand: The Russian Radical (PSP, 1995), Marx, Hayek, and Utopia (SUNY, 1995), and Feminist Interpretations of Ayn Rand (edited with Mimi Reisel Gladstein, PSP, 1999).


A PRIMER ON MURRAY ROTHBARD
by Chris Matthew Sciabarra
Let me start by saying what this article is not. It is not going to be a place to debate Murray Rothbard’s anarchism. Or his stance on foreign policy. Or his various, changing stances on libertarian strategy. (In fact, all of these stances put together constitute a very small fraction of the totality of his thought.) Suffice it to say, I had and have profound differences with Rothbard. But there comes a point at which it is important to express one’s own appreciation: Murray Rothbard was one of my mentors and made a crucial impact on my own intellectual development. And, quite frankly, he was a teacher to many, many libertarian writers—including those who, today, are among his fiercest critics.

I discuss my own relationship with Rothbard in an essay entitled "How I Became a Libertarian":

While an undergraduate, I met Murray Rothbard. I was a founding member of the NYU Chapter of Students for a Libertarian Society. We got Rothbard to speak before the society several times. I struck up a cordial relationship with Murray, and learned much from my conversations with him. He was a real character, very funny, and quite entertaining as a speaker. When I went into the undergraduate history honors program, Murray gave me indispensable guidance. ... In later years, I don’t think Murray was too thrilled with some of the criticisms I made of his work, but he was always cordial and supportive. I’m only sorry that Murray didn’t live to see my published work on Rand, which greatly interested him, or my Total Freedom, which devotes half of its contents to a discussion of his important legacy.

TOWARD A DIALECTICAL LIBERTARIANISM
Total Freedom
Toward a Dialectical Libertarianism
December | 2000 | 6 x 9 inches
Penn State Press

Philosophy, Philosophy - History
Hardback: $70.00 short | 0-271-02048-2
Paperback: $27.00 short | 0-271-02049-0

Building upon his previous books about Marx, Hayek, and Rand, Total Freedom completes what Lingua Franca has called Sciabarra's "epic scholarly quest" to reclaim dialectics, usually associated with the Marxian left, as a methodology that can revivify libertarian thought. Part One surveys the history of dialectics from the ancient Greeks through the Austrian school of economics. Part Two investigates in detail the work of Murray Rothbard as a leading modern libertarian, in whose thought Sciabarra finds both dialectical and nondialectical elements. Ultimately, Sciabarra aims for a dialectical-libertarian synthesis, highlighting the need (not sufficiently recognized in liberalism) to think of the "totality" of interconnections in a dynamic system as the way to ensure human freedom while avoiding "totalitarianism" (such as resulted from Marxism).



AYN RAND: THE RUSSIAN RADICAL

THE CENTRAL THESES
ABSTRACT FROM NON SERVIAM: NON SERVIAM #17

Contents:

* Editor's Word
* Chris Sciabarra: Ayn Rand: The Russian Radical

Editor's Word

"Stirnerism" exists as a part of many intellectual movements; Anarchists have their Stirnerite fringe, there tend to be some who love Stirner in every libertarian circle, and Stirnerites often hang out with Objectivists, as they are the only other ones who do also speak warmly about selfishness.

Stirnerite thought is, though, a fringe minority view in these movements, and - while acknowledged - is seldom integrated into the dynamics of these movements' rhetoric. The lesson is recognized, but not learned.

When Chris M. Sciabarra told me a year ago about a book he was writing, Ayn Rand: The Russian Radical, where he sought to establish Rand's intellectual and philosophical roots in Russian dialectical thinking, that immediately struck me as both a profound insight, and an opening for an approach from Objectivism to "Stirnerism".

Of particular interest I find his statement that the dialectical heritage, as taken up by Rand, is one where mere interpretation of the world is not enough. Philosophy must have as its end a praxis. Mapping this back to Germany of one and a half century ago, this fits better into the thoughts of the rebellious young Hegelians than into the "purer" dialectics of the old Hegelians. So I invited Dr. Sciabarra to write a piece for Non Serviam about the central theses of his book, the results of which appear below. And well, as a little sales plug, I can mention that his book will be available this August [1995] from Penn State Press.

Dr. Sciabarra is a Visiting Scholar in the New York University Department of Politics, and has previously authored Marx, Hayek, and Utopia. Have an enjoying read and a good summer! -- Svein Olav Nyberg



LINGUA FRANCA, (September 1999): 45-55.
The Heirs of Ayn Rand: Has Objectivism Gone Subjective?

Scott McLemee

"When Ayn Rand died in 1982, she left devotees squabbling for control of her intellectual empire. Today, the Objectivist movement is threatened not just by its internal schisms but also by its surprising new popularity in the academy. Can the Objectivists save their guru from the professors they despise?"

In the article, McLemee traces the history and significance of the philosophy and movement of Objectivism. He concentrates on what he calls its three successive crises: the first entailing the Rand-Branden schism, and its subsequent detailing in the writings of Barbara Branden and Nathaniel Branden; the second entailing the Kelley-Peikoff split; and the third brought about by the publication of Chris Matthew Sciabarra's Ayn Rand: The Russian Radical. Sciabarra's book was a grand "challenge to 'proprietary' Objectivism," McLemee writes. A libertarian, Sciabarra was stimulated by Bertell Ollman's work on Marx. As his mentor, Ollman encouraged Sciabarra to examine "the methodological and substantive parallels between Marxian and free-market thought." McLemee observes: "Sciabarra was amazed to find that Ayn Rand, too, was a dialectician. So were other libertarian theorists!" Tracing the integration of dialectics and libertarianism "became an epic scholarly quest" for Sciabarra, a project that led to the publication of his Russian Radical, "which set out a drastic reinterpretation of [Rand's] intellectual development and the structure of her system." With successive printings and thousands of copies sold, the "work acknowledges the importance of free-market economic thought for Rand, as well as her sense of a deep continuity between Objectivism's philosophical anthropology and Aristotle's. But [Sciabarra] insists that Russian culture was the strongest and most pervasive influence on [Rand's] vision, especially the culture of the early twentieth century (extending into the first years of the Communist era) when avant-garde movements like symbolism and futurism joined Hegelian and Nietzschean philosophical currents to generate a cultural renaissance. Sciabarra was particularly intrigued by Rand's enthusiastic memories of having studied classical philosophy with N.O. Lossky -- a titan of Russian thought who sought to overcome dualisms such as materialism / idealism and empiricism / rationalism through a grand system of markedly organicist and teleological bent."

Sunday, August 13, 2023

 Ayn Rand in 1943. Photo Credit: Wikipedia Commons

Robert Reich: Donald Trump And Ayn Rand – OpEd


By 

Thanks for joining me as we explore the common good — what it is, where it went, how it can be revived and strengthened.

The idea of “the common good” was once widely understood and accepted in America. After all, the U.S. Constitution was designed for “We the people” seeking to “promote the general welfare” — not for “me the selfish jerk seeking as much wealth and power as possible.” 

What happened? One clue is found in the writings of writer-philosopher Ayn Rand, who argued that the common good was bunk. 

Donald Trump has called Rand his favorite writer and said he identifies with Howard Roark, the protagonist of The Fountainhead — an architect who dynamites a housing project he designed because the builders did not precisely follow his blueprints. (I doubt Trump has ever read Rand, but for the sake of this essay, let’s assume he has.)

Rex Tillerson, secretary of state under Trump, called Rand’s Atlas Shruggedhis favorite book. Former Trump CIA chief Mike Pompeo cited Rand as a major inspiration. Before he withdrew his nomination to be Trump’s secretary of labor, Andrew Puzder said he devoted much of his free time to reading Rand. Paul Ryan, former Republican leader of the House of Representatives, required his staff to read Rand.

Rand fans are also found at some of the high reaches of American business. Uber’s founder and former CEO, Travis Kalanick, has described himself as a Rand follower. He applied many of her ideas to Uber’s code of values. Kalanick even used The Fountainhead’s original cover art as his Twitter avatar.

Ronald Reagan professed to being a follower of Rand. His policies — and those of his contemporary conservative leader, Margaret Thatcher of Great Britain — appeared to draw inspiration from her thoughts and writing. 

In order to understand what happened to the common good, we need to examine Ayn Rand and her arguments against it. 

Rand was a Russian émigré to the United States whose father’s business had been confiscated during the Russian Revolution. Her most influential writing occurred in the 1940s and 1950s, in the shadow of European fascism and Soviet communism. 

She was best known for two highly popular novels that are still widely read today — The Fountainhead (1943) and Atlas Shrugged (1957) — and for other writings and interviews in which she expounded her views about what she called the “virtue of selfishness.”

“The common good is an undefined and undefinable concept,” she wrote, a “moral blank check for those who attempt to embody it.” 

When the common good of a society is regarded as something apart from and superior to the individual desires of its members, “it means that the good of some men takes precedence over the good of others, with those others consigned to the status of sacrificial animals.”

Rand saw government actions that require people to give their money and resources to other people under the pretext of a “common good” as steps toward tyranny. It was far better, in Rand’s view, to base society on autonomous, self-seeking, and self-absorbed individuals. To her, the only community that any of us has in common are family and friends, maintained voluntarily. 

If we want to be generous, she thought, that’s fine, but no one should have the power to coerce us into generosity. And nothing beyond our circle of voluntary associations merits our trust. 

No institutions or organizations should be able to demand commitments from us. All that can be expected or justified from anyone is selfish behavior, she thought. That behavior is expressed most clearly through the acts of selling what we have to sell and buying what we want to buy in a free market. For her, the common good does not exist.

Rand’s philosophy was updated and formalized in 1974 by Harvard philosopher Robert Nozick in his bestselling book Anarchy, State, and Utopia. Nozick argued that individual rights are the only justifiable foundation for a society. Instead of a common good, he wrote, “there are only individual people, different individual people, with their own individual lives.” 

When Rand and Nozick propounded these ideas, they seemed quaint if not far-fetched. Anyone who lived through the prior half-century had witnessed our interdependence during the Great Depression and World War II. 

After the war, we had pooled our resources to finance all sorts of public goods — schools and universities, a national highway system, and health care for the aged and poor (Medicare and Medicaid). We rebuilt war-torn Europe. We sought to guarantee the civil rights and voting rights of African Americans. We opened doors of opportunity to women. 

Of course there was a common good. We were living it.

But starting in the late 1970s, Rand became the intellectual godmother of modern-day American conservatism, especially its libertarian strand. 

I BELIEVE RAND, NOZICK, AND THEIR MORE MODERN INCARNATIONS are dangerously wrong. Not only does the common good exist, but it is essential for a society to function. 

Without voluntary adherence to a set of common notions about right and wrong, daily life would be insufferable. We would be living in a jungle where only the strongest, cleverest, and most wary could hope to survive. This would not be a society. It wouldn’t even be a civilization, because there would be no civility at its core.

Americans sharply disagree about exactly what we want for America or for the world. But we must agree on basic principles — such as how we deal with our disagreements, the importance of our democratic institutions, our obligations toward the law, and our respect for the truth — if we’re to participate in the same society. 

It’s our agreement to these principles that connects us. 

To take the most basic example, we depend on people’s widespread and voluntary willingness to abide by laws — not just the literal letter of laws but also the spirit and intent behind them. 

Consider what would happen if no one voluntarily obeyed the law without first calculating what they could gain by violating it, as compared with the odds of the violation’s being discovered multiplied by the size of the likely penalty. 

We’d be living in bedlam. 

If everyone behaved like Donald Trump, much of our time and attention would have to be devoted to outwitting or protecting ourselves from other Trumps. We would have to assume everyone else was out to exploit us, if they could. 

Every interaction would need to be carefully hedged. Penalties would need to rise and police enforcement to increase, in order to prevent the Trumps among us from calculating they might have more to gain by violating the law and risking the penalty than by abiding by it. And because laws can’t possibly predict and prevent every potential wrong, laws would have to become ever more detailed and exacting in order to prevent the Trumps from circumventing them.

Even then we’d be in trouble. We couldn’t rely on legislators to block or close legal loopholes, because Trump lobbyists would bribe legislators to keep them open, and Trump legislators would be open to taking such bribes. Even if we managed to close the loopholes, we couldn’t rely on police to enforce the laws, because Trumps would bribe the police not to, and Trump police would also accept the bribes. 

Without a shared sense of responsibility to the common good, we would have to assume that everybody — including legislators, judges, regulators, and police — was acting selfishly, making and enforcing laws for their own benefit. 

The followers of Ayn Rand who glorify the “free market” and denigrate “government” are fooling themselves if they think the “free market” gets them off this Trump hook. 

The market is itself a human creation — a set of laws and rules that define what can be owned and traded and how. Government doesn’t “intrude” on the “free market.” It creates the market. Government officials — legislators, administrators, regulators, judges, and heads of state — must decide on and enforce such laws and rules in order for a market to exist. Without norms for the common good, officials have no way to make these decisions other than their own selfish interests.

HOPEFULLY, government officials base these sorts of decisions on their notions about the common good. But if Trumps were making and enforcing such rules, the rules would be based on whatever it took for these Trump officials to gain personal wealth and power. The “free market” would be a sham, and most people would lose out in it. (As we will see in the pages to come, something close to this has in fact occurred.)

Truth itself is a common good. Through history, one of the first things tyrants do is attack independent truth-tellers — philosophers (Plato), scientists (Galileo), and the free and independent press — thereby confusing the public and substituting their own “facts.” 

Without a shared truth, democratic deliberation is hobbled. As poet and philosopher Václav Havel put it, “If the main pillar of the system is living a lie, then it is not surprising that the fundamental threat to it is living in truth.”

Yet in a world populated by people like Trump, we could not trust anyone to be truthful if they could do better for themselves by lying. We couldn’t count on any claim by sellers of any product or service. Internet-based “reputational ratings” would be of little value, because Trump raters would be easily bribed. 

Journalists would shade their reports for their own selfish advantage, taking bribes from advertisers or currying favor with politicians. Teachers would offer lessons to satisfy wealthy or powerful patrons. Historians would alter history if by doing so they gained wealth or power. Scientists would doctor evidence for similar selfish motives. The truth would degenerate into a cacophony of competing factual claims.

We couldn’t trust doctors or pharmacists to give us the right medications. We couldn’t trust bankers and accountants not to fleece us, restaurants not to poison us, lawyers not to hoodwink us. Professional ethics would be meaningless. 

The common good is especially imperiled when a president of the United States alleges that an election was stolen from him, with no evidence that it was. Such baseless claims erode trust. They fuel conspiracy theories. They can lead to violence.

MOST BASICALLY, THE COMMON GOOD DEPENDS ON PEOPLE TRUSTING that most others in society will also adhere to the common good, rather than lie or otherwise take advantage of them. In this way, civic trust is self-enforcing and self-perpetuating. 

Polls tell us that a majority of today’s Americans worry that the nation is losing its national identity. The core of that identity has never been “we’re better than anyone else” nationalism. Nor has it been the whiteness of our skin or the uniformity of our ethnicity. 

Our core identity — the most precious legacy we have been given by the generations who came before us — is the ideals we share, the good we hold in common. If we are losing our national identity, it is not because we are becoming blacker or browner or speak in more languages than we once did. It is because we are losing our sense of common good.

THE GENIUS OF A SYSTEM BASED ON POLITICAL EQUALITY is that it doesn’t require us to agree on every issue, but only to agree to be bound by decisions that emerge from the system. 

Some of us may want to prohibit abortions because we believe life begins at conception; others of us believe women should have the right to determine what happens to their bodies; some of us want stricter environmental protections; others, more lenient. We are free to take any particular position on these and any other issues. But as political equals, we are bound to accept the outcomes even if we dislike them. This requires enough social trust for us to regard the views and interests of those with whom we disagree as equally worthy of consideration to our own. 

Ayn Rand had it completely wrong. Moral choices logically involve duties to others, not just calculations about what’s best for ourselves. 

When members of a society ask, “What is the right or decent thing to do?” they necessarily draw upon understandings of these mutual obligations. Our contemporary culture of self-promotion, iPhones, selfies, and personal branding churns out cynics and narcissists, to be sure. But our loyalties and attachments define who we are.

***

Thanks for joining me on this journey.

These weekly essays are based on chapters from my book THE COMMON GOOD, in which I apply the framework of the book to recent events and to the upcoming election. (Should you wish to read the book, here’s a link). This article was published at Robert Reich’s Substack.


Robert B. Reich is Chancellor's Professor of Public Policy at the University of California at Berkeley and Senior Fellow at the Blum Center for Developing Economies, and writes at robertreich.substack.com. Reich served as Secretary of Labor in the Clinton administration, for which Time Magazine named him one of the ten most effective cabinet secretaries of the twentieth century. He has written fifteen books, including the best sellers "Aftershock", "The Work of Nations," and"Beyond Outrage," and, his most recent, "The Common Good," which is available in bookstores now. He is also a founding editor of the American Prospect magazine, chairman of Common Cause, a member of the American Academy of Arts and Sciences, and co-creator of the award-winning documentary, "Inequality For All." He's co-creator of the Netflix original documentary "Saving Capitalism," which is streaming now.

Ayn Rand in 1943. Photo Credit: Wikipedia Commons

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