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Post 0

Monday, December 8, 2003 - 5:16amSanction this postReply
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Neil, a quick note. I hope you are also aware of Rand's essay: "Faith and Force". I believe this is a talk she gave at several universities in 1960.

You might also be interested in Branden's comments of Rand's attack on mysticism. I think this is part of the Q & A during his "Benefits and Hazards" talk (at least during the NYC Q & A). You might want to contact him.

You might be aware of these - but I thought I'd mention them in case you're not.

Regards,
Rick

Post 1

Tuesday, December 9, 2003 - 3:26amSanction this postReply
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Rick,

I cite Faith and Force several times in the paper.

What did Branden say, generally speaking, about Rand's attack on mysticism?

Neil

Post 2

Tuesday, December 9, 2003 - 4:43amSanction this postReply
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I attended the lecture in NYC in the 80s. As I remember, the general tenor of Branden's response was that Rand didn't know anything about mysticism. From the tenor of Branden's response, I understood his comments to refer to an explicit knowledge of those sects of a religion or Eastern religions in general that see mysticism as an explicit focus. Of course, Rand uses the term mysticism in a more generic sense for faith in general. Indeed, she uses it for any irrationality or claims to knowledge without use of a proper means: reason. Overall, Branden seemed to imply that Rand's dismissal of religion and/or mysticism was uninformed.

I don't know if any of the tapes include the Q & A.

Post 3

Tuesday, December 9, 2003 - 4:58amSanction this postReply
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Thanks. I have an extensive discussion of Rand's understanding of "mysticism" in the next part of the essay.

Post 4

Tuesday, December 9, 2003 - 11:55amSanction this postReply
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Neil:

Enjoyed the article but found the level of discussion a bit shallow. Perhaps a read of The Da Vinci Code will broaden your understanding of these complex issues.

Post 5

Monday, December 15, 2003 - 8:07amSanction this postReply
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Part 2 is excellent - looking forward to part 3.

Post 6

Monday, December 15, 2003 - 9:01amSanction this postReply
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Neil, this is good work.

One point, though:

"This portrayal of religious believers (and for Rand, all religious believers are mystics) as mentally ill, if not insane, is somewhat shocking..."

From the Quote you presented, it didn't seem that Rand was branding all religious believers as mentally ill or outright insane. It seems she stated they had made a conscious choice to deny reason in the face of disapproval from others, and sought to "conform" by way of feelings and whim (I'm paraphrasing dreadfully, I know!). Perhaps Rand had more explicit condemnations elsewhere in her writing (I'd love to hear about them), but this particular one doesn't fit, and if it and your commentary on it are taken to heart, paints Rand as a bit of a loon.

Otherwise, Good Job! Thanks.

J

Post 7

Monday, December 15, 2003 - 3:14pmSanction this postReply
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Rick & Jeremy,

I'm glad you are enjoying the article.

As far as Rand describing religious people as "mentally ill, if not insane" I don't think I'm far off the mark. Rand says that a mystic has "renounced his rational faculty" and lives on "feelings." This sounds like a mentally ill person to me. I guess the difference is that for Rand, the mystic has the power to start thinking rationally, he just doesn't want to. On the other hand, a person who is insane is ill or hopeless.

Incidentally, Rick directed my attention to Nathaniel Branden's lecture "The Benefits of Hazards of the Philosophy of Ayn Rand." Branden states that Rand believed "anyone who might describe him- or herself as a 'mystic' is to be dismissed as a crackpot or a charlatan."

Branden's lecture can be found here --

http://www.nathanielbranden.net/ayn/ayn03.html

I do point out that even if one takes Rand literally, she using something of a "literary device" to describe people who don't necessary share all the qualities that a 100% mystic has.

Post 8

Monday, December 15, 2003 - 3:45pmSanction this postReply
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Okay, thanks Neil.

Sanction: 1, No Sanction: 0
Post 9

Tuesday, December 23, 2003 - 8:24pmSanction this postReply
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Neil,

One question and a couple of points.

You stated your purpose thus: "This essay attempts to summarize Ayn Rand's view of religion. It highlights some aspects of Rand's thought and details certain weaknesses and superficiality in her discussion of religion."

My question is, what is the purpose of highlighting "certain weaknesses and superficiality in her discussion of religion?"

If religion is false, (and all religion is), what is the point of an in-depth, strong, discussion of it, except to imply, "well, maybe there is something to this superstitious mind-bending self-destructive credulity after all."

After reading the first three parts, this is the distinct impression I have of your intention.

This is from your first section: "Rand went so far as to blame the existence of American laws against abortion (which she opposed) on the Roman Catholic Church, even though such laws predated the arrival of large number of Catholic immigrants by decades. [Rand, VOR, p. 59; Robbins, WAP, p. 208.]"

This "WAP" is the book, Without a Prayer, and "Robbins" is John W. Robbins, founder of The Trinity Foundation, an institution of rabid Calvinistic theology. The book is based on the neo-Platonic anti-philosophy of Gordon H. Clark. The passage on page 208 of that book is interesting (about as interesting is Robbin's babble ever gets) in that it attempts to attribute to Ayn Rand a specific view from Aristotle's politics, a typical misrepresentation duplicated throughout this "Christian's" book.

(I once considered writing a refutation of Robbin's book, but decided no intelligent person would ever take it seriously and decided the effort would be a waste of time. I evidently made a mistake.)

Why would you refer to a neo-Platonist Augustinian theologian as an authority on Ayn Rand? (Augustine invented the doctrine of original sin, aka, "sinful nature," "total depravity," "inherited guilt," etc. etc. with his syncretistic amalgamation of Manicheism and Pauline teachings.)

I have the distinct impression you are attempting to defend the view that there is some virtue in religion, and that Objectivism is mistaken in rejection all religion. If this is the case, you ought to make the intention explicit.

Regi

Post 10

Wednesday, December 24, 2003 - 6:26amSanction this postReply
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Regi,

Last I checked, it's no crime to site a book that you only agree with in part. I don't think Robbins discussion of Rand is entirely accurate or fair, but he makes a few good points, such as the one I mentioned. Robbins' book has lots of flaws, but as Dr. David Gordon points out in his review in Mises Review, Robbins does a good job on Rand's epistemology.

I don't think its correct to say that Augustine invented the doctrine of original sin, but in any event Robbins is correct that Rand didn't appear to understand the doctrine very well.

I do think there is virtue in certain religious teachings. Even if one is totally opposed to religion, there are better and worse critiques in print. Rand's has some flaws.

Post 11

Wednesday, December 24, 2003 - 11:33amSanction this postReply
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Neil,

Thanks for your comments.

Last I checked, it's no crime to site a book that you only agree with in part.

Sorry if my tone seemed accusatory, I did not intend that. As you might suspect, I do not have much use for Robbins in philosophy, but it's certainly no crime to cite him.

...Robbins does a good job on Rand's epistemology...

Robbins does a job on Rand's epistemology, alright, completely misrepresenting it and totally misunderstanding it. If anyone doubts that religion, all religion, is mysticism, (and it is mysticism that distinguishes religion, and much so-called philosophy, from objective reason), Robbin's book is a wonderful example. Here is a book attempting to criticize the most rational philosophy to date by attempting to force those rational ideas under the mystic analysis of Reformed Theology.

Here is an example of one of the many misrepresentations Robbins makes, then bases long irrational arguments on them.

"...Rand said that there is no difference between the concept and it referents, that the concept is its referents. How can a concept be its referents, when we have already been informed that the concept is an abstraction and a mental creation that is in no way (as Aristotle and Plato thought) extra-mental?" (WAP, p. 94)

Rand never said a "concept is its referents." (You can check Robbins' references or read everything Rand ever wrote. She never said that because it is neither what she believed or wrote.) Rand never said a "concept is an abstraction." The processes by which concepts are formed involves both abstraction and integration, but a concept, thus formed, is an "identification." This simple fact Robbins never understands, and all the rest he has to say about Objectivist epistemology hangs on this gross ignorance of what Objectivist epistemology is. He might have successfully criticized something, but it wasn't Objectivist epistemology.

I don't think its correct to say that Augustine invented the doctrine of original sin ...

Your privilege, nevertheless, he did. (Read the Church Fathers, you won't find it anywhere. You won't find it in Paul, either, unless you accept the Calvinist perversion of those writings.)

...original sin ... Robbins is correct that Rand didn't appear to understand the doctrine very well ...

What's to understand. The doctrine is somewhat confused among theologians themselves, some attributing it to Adam's Federal head of the human race, other's to an actual change in human nature, in all forms it means one or both of the following: 1. all men are guilty because of an act of another simply because they were born, 2. they are born with a nature witch makes it impossible for them to live without sin, and even if they never actually commit overt sin, they are yet "sinful" because of that nature. It makes sin, or evil, or moral wrong something that happens to someone, not something they do. There could hardly be a more immoral evil doctrine.

Once you have established something is bunk, it is unnecessary to analyze it indefinitely.

I do think there is virtue in certain religious teachings.

Sure. Almost all religions teach that stealing is wrong, but it is not religion that makes stealing wrong, and one does not need religion to know it. For there to be virtue in religion, there would have to be a teaching that was both true and good but not derivable any other way. Can you name one?

If all truth can be derived without religion, and all religion requires the belief in some things that are not true, how can there be virtue in religion?

Regi

Post 12

Wednesday, December 24, 2003 - 11:54amSanction this postReply
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Regi,

Original sin is understood differently by different schools of theology, but what theologian ever said of original sin: "It demands that he start, not with a standard of value, but with a standard of evil, which is himself . . . ."

Again, we can argue about the merits of the Robbins book. I would just state that Robbins is correct to point out that Rand never showed that we form concepts the way she said (she doesn't reference any literature on child development, for example). In addition, under her system, how do we form conjunctions based on a system of abstraction?

For the record, I tend to agree with Rand on issues of politics and cultural analysis. But I think on the issue of epistemology her philosophy has numerous flaws, as shown by Scott Ryan in his book.

Post 13

Wednesday, December 24, 2003 - 1:24pmSanction this postReply
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Neil,

But I think on the issue of epistemology her philosophy has numerous flaws, as shown by Scott Ryan in his book.

This explains a lot. I read Ryan's book before he self-published. He begins by going backwards, with neo-Platonic realism (universals). Oh well.

I happen to find some things wrong with Rand's epistemology, but they are the opposite of Ryan's and your view. Rand was on the right track, however, and what is needed is a more rigorous understanding of the nature of perception, a thorough ontology (totally missing from Objectivism) and a refinement of the nature of concepts themselves.

The notion of "universals" is as mystical as any religious teaching. Plato's "forms" through a monkey-wrench in the works of philosophy from which it has not recovered to this day. Even Rand unwittingly succumbed to it (along with the mysticism of pythagoras).

As for, Original sin is understood differently by different schools of theology, but what theologian ever said of original sin: "It demands that he start, not with a standard of value, but with a standard of evil, which is himself . . . ."I suggest you read Calvin's Institutes. It is exactly what he says. The "T" in TULIP, means, "total depravity" meaning that is what man's nature is. I would say that is a standard of evil. (I know Calvin doesn't use the expresseion TULIP, but he certainly does teach that man is born "totally depraved," and so did Luther, and so does every Reformed theologian. Wesley too, taught original sin, but mitigated the "totality" of depravity.)

Regi

Post 14

Wednesday, December 24, 2003 - 2:20pmSanction this postReply
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Regi,

Where does Calvin say that we begin with a standard of evil? Please give a page number. I imagine Calvin says we start with a standard of good and then obey it. If man is sinful or evil, then the standard would be what man isn't.

Also, I think Rand is wrong to say that we are supposed to accept depravity without any evidence. I imagine most theologians would say there is a good deal of evidence that man has a bent toward evil. Even secular thinkers such as Freud had a version of original sin.

Post 15

Wednesday, December 24, 2003 - 6:18pmSanction this postReply
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Where does Calvin say that we begin with a standard of evil? Please give a page number. I imagine Calvin says we start with a standard of good and then obey it. If man is sinful or evil, then the standard would be what man isn't.

You said earlier, "Original sin is understood differently by different schools of theology, but what theologian ever said of original sin: "It demands that he start, not with a standard of value, but with a standard of evil, which is himself . . . ."

To which I said, "I suggest you read Calvin's Institutes. It is exactly what he says. The 'T' in TULIP, means, "total depravity." I would say that is a standard of evil."

Now it turns out, you were implying something completely different. I presumed you were taking Rand in context, giving the same meaning to her words that she gave them. She never said what you are implying.

Here is the context: "Damnation is the start of your morality, destruction is its purpose, means and end. Your code begins by damning man as evil, then demands that he practice a good which it defines as impossible for him to practice. It demands, as his first proof of virtue, that he accept his own depravity without proof. It demands that he start, not with a standard of value, but with a standard of evil, which is himself, by means of which he is then to define the good; the good is that which he is not."

This is from Galt's speech, and it obviously wonderful rhetoric. The "standard of value," is obviously referring to Rand's correct assertion, that a moral value must define the good in terms of the individual. If something is not good for the individual, it is not good. Since the doctrine of "depravity," or a "sinful nature," or "original sin," makes man evil, good must be something else. If "man must choose his actions, values, and goals by the standard of that which is proper to man—in order to achieve, maintain, fulfill and enjoy that ultimate value, that end in itself, which is his own life." [Ayn Rand, The Virtue of Selfishness, "The Objectivist Ethics," page 25.]

If you are going to quote Rand, it must be in her terms, or you are misquoting her. Since, for her, "the standard of value of the Objectivist ethics—the standard by which one judges what is good or evil—is man's life, or; that which is required for man's survival qua man," [Ayn Rand, The Virtue of Selfishness, "The Objectivist Ethics," page 23.] what she means by a, "standard of value," is the life of an individual human being.

Interestingly you verified her point exactly.

Ayn Rand said, "It demands that he start with ... evil, which is himself, by means of which he is then to define the good; the good is that which he is not."

You said, "If man is sinful or evil, then the standard would be what man isn't."

You are exactly right. If man is, by nature, evil, to be good man must act contrary to his own nature. There is hardly a more evil idea than that. That is the very idea that Ayn Rand opposed, and which all decent, moral, reasonable people must not only oppose, but despise.

Regi

Post 16

Thursday, December 25, 2003 - 7:07amSanction this postReply
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Regi,

My point is simply that Rand is incorrect to say that we are supposed to start with a standard of evil. Christian theology teaches that we start with the good. We then realize that man will fall short of that standard due to his fallen nature.

By the way, how can you reconcile Rand's cheery view of human nature (and also the claim of tabula rasa) with the fact of evolution?

Post 17

Thursday, December 25, 2003 - 11:55amSanction this postReply
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Neil

My point is simply that Rand is incorrect to say that we are supposed to start with a standard of evil.

She didn't!

Christian theology teaches that we start with the good. (Human nature is good) We then realize that man will fall short of that standard due to his fallen nature. (Human nature is bad.) Which is it?

By the way, how can you reconcile Rand's cheery view of human nature (and also the claim of tabula rasa) with the fact of evolution?

Since I never said anything about evolution, and you have no idea what my views on evolution are, I have no idea what you are asking me.

(Objectivists, as Objectivists, are not so concerned with how we got here, so long as we did, and it is certain we did.)

You confuse Rand's ethics with an evaluation of man's history. Rand viewed the life of man is the ultimate purpose of all values and ethical principles, the evil in human history is explained by the fact the men have acted contrary to those ethical principles.

And, what in the world would "tabula rasa" have to do with evolution?

By the way, Merry Christmas!!

Regi

Post 18

Thursday, December 25, 2003 - 4:02pmSanction this postReply
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Regi,

I never said that human nature is good. What I said is that Christian theology teaches that the good is based on God. Although man was created good, he is fallen.

If man evolved from lower forms of life over billions of years, then man's mind is part of nature. It is hardly a blank slate. See Greg Nyquist's book Ayn Rand Contra Human Nature.

I have read more than one piece from the Ayn Rand Institute that attacks non-evolutionary explanations for human life.

Post 19

Thursday, December 25, 2003 - 5:58pmSanction this postReply
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Neil,

I have read more than one piece from the Ayn Rand Institute that attacks non-evolutionary explanations for human life.

Neither ARI nor anyone else speaks for me. It is a little presumptuous of you to suggest it does.

If man evolved from lower forms of life over billions of years, then man's mind is part of nature. It is hardly a blank slate. See Greg Nyquist's book Ayn Rand Contra Human Nature.

This nonsense is absurd. Are men born with memories already in place, even though they have not experienced a single thing to remember? If the memory, which is certainly a "part of nature," can be a, "blank slate," at birth, why do you suppose the mind (made up entirely of material from memory) already has something in it. If Greg Nyquist cannot even understand that, I guess there is no point in reading his book.<p>

I never said that human nature is good.

Then human nature is bad, and what you and your religion teach is that to be good, man must act contrary to his own nature. Is that your view?

Regi

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