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Keith Lockitch

Dr. Keith Lockitch has a PhD in physics from the University of Wisconsin at Milwaukee and is a fellow at the Ayn Rand Center for Individual Rights, and teaches at the Institute’s Objectivist Academic Center. His writings have appeared in publications such as the Washington Times, Orange County Register and the San Francisco Chronicle.
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Time to Read Ayn Rand?

Friday, October 19th, 2012 - by Keith Lockitch


If not now, when? Ayn Rand is being hailed for her uncanny ability to project societal trends, as our limping economy and mushrooming government begin to look more and more like the decaying America her novel depicted more than a half-century ago. Her influence on today’s political debates is indisputable — even though Paul Ryan, who gave her books to his staff and says she inspired his political career, now actively distances himself from her philosophy. And the second installment of the Atlas Shrugged movie opens October 12, promising to draw even more attention to Rand and her ideas.

Not surprisingly, with all the attention, the culture is suddenly full of pundits and instant Rand experts eager to describe her ideas in a nutshell. And it’s natural to consider all this commentary in deciding whether Rand’s novels and essays are worth reading for yourself.

But be careful; unfortunately, much of the commentary on Rand gets her badly wrong.

It’s common, for instance, to hear that Rand’s is a plutocratic philosophy — “of the wealthy, by the wealthy, for the wealthy,” says Paul Krugman — one that favors “the rich” against “the poor.” Yet she rejects such categorization. The real distinction she draws in Atlas Shrugged is between thinking, productive individuals at all income levels versus the irrational and unproductive, among whom she includes worthless, political-pull-peddling CEOs.

Others claim that Rand’s open advocacy of egoism — she even wrote a book called “The Virtue of Selfishness” — is proof that she blithely endorsed cruel predation against poor and weak people. Except that Rand explicitly rejected this account of selfishness, offering in its place a revolutionary morality that rejects sacrifice of any kind — sacrifice of self to others, but also of others to self. Rand’s new concept of “selfishness” — in which “every living human being is an end in himself, not the means to the ends or the welfare of others” — holds that one cannot achieve personal happiness by treating others as masters to be served or as victims to be exploited. The irony is that she is accused, by commentators who miss her central point, of endorsing precisely the form of vicious “selfishness” she so meticulously exposed and rejected.

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