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Ayn rand objectivism eassay
Ayn rand objectivism eassay
Ayn rand objectivism eassay
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“Who is John Galt?” Throughout the book Atlas Shrugged, by Ayn Rand, you continue to hear this question. At the beginning, you think it is a rhetorical question. As the book proceeds, the question is unveiled and you find out that John Galt is a hero philosopher in the book that tries to get people to take in his way of life. John Galt’s way of living has both good, and bad points. Galt lives in a world where socialism, communism and a corrupt government are the way his country runs. All of the “great minds” in the country are in a state of rebellion and want change against their government. John Galt is a character that interprets Rand’s philosophy, objectivism. Galt’s basic beliefs are that independence from a country is the correct way to live. He believes capitalism is the way to run a country, that personal happiness is important and the government has no right to intervene in the people’s business. This all sounds pretty rational right? However, he also believes you don’t have to help anyone who doesn’t deserve your help. That you should be your own man, care …show more content…
about yourself and do things to only help yourself. Is this a good way to live? Have you ever gone out of your way and done anything nice for anyone?
Maybe you carried a stranger's groceries, maybe you helped pick up a piece of trash on the street. When you went out of your way to help someone, did it make you feel like a lesser person? If it didn’t, then what is wrong with going out of your way to help people? People feel good about helping others. Not only that, but they make the whole world a better place for everyone by doing so. Say there is a natural disaster that hits New York. People are devastated. In a world where John Galt’s philosophy is adopted, those people in New York are done for! No one would come to help them because “It’s not their responsibility.” People following Galt’s philosophy wouldn’t realize that by not helping the New Yorkers, they are hurting the New Yorkers, their economy, their country and many other aspects of their life connected to their
world. History shows that being irresponsible for others is the incorrect way to live. If in WWII the US didn’t fight against Germany, The Germans could have won WWll and Nazi concentration camps could be surrounding our very lives today. Galt’s philosophy is good and bad. Yes, being independent is important and if everyone in the world was independent the world would become a better place. But being independent doesn’t mean that you cut everyone out of your own life and you do things for yourself. Vocabulary.com defines independent as “free from external control and constraint.” If you are independent you can still get help, you can still give help and care about others. As you read in Atlas, Galt’s philosophy helps to get people to see their corrupt government, but they can’t be blind and ignore the fact that helping people around them is crucial to survival.
One being the fact that this book is a collection of her essay and speeches. But the main one is how this book discusses her own Philosophy. She first explains the importance of philosophy and how it used in the real world unknowingly today, but she then says the philosophy most people follow today, Altruism, as irrational. “Altruism is the rationalization for the mass slaughter in Soviet Russia – for the legalized looting in the welfare state – for the power-lust of politicians seeking to serve the common good” (Rand 27) Altruism is basically the thought of having selfless actions and to serve others. This completely contradicts Ayn Rand’s philosophy of living, Objectivism. This is where the book becomes different form other books and even the entire world. Many people and religions are taught to help others. This follows Altruism in the fact that we are serving others and being selfless. Objectivism has many different layers to it but one of the most important parts to it is the concept that man should be self-serving. That we should be selfish and live for ourselves only under the condition that it doesn’t harm others. This is extremely different from everything we are taught since we were
Today's world is filled with both great tragedy and abundant joy. In a densely populated metropolis like New York City, on a quick walk down a street you encounter homeless people walking among the most prosperous. Unfortunately, nine times out of ten the prosperous person will trudge straight past the one in need without a second thought. A serious problem arises when this happens continually. The problem worsens when you enter a different neighborhood and the well-to-do are far from sight. Many neighborhoods are inhabited only by the most hopeless of poverty - ridden people while others downtown or across the park do not care, or are glad to be separated from them. Such is the problem in New York City today and in Mott Haven in Jonathan Kozol's Amazing Grace. I have lived in New York City all my life and I had no idea that these problems were going on so close to home. If I live about three miles away from Mott Haven and I am not aware of the situation there, then who is?
My attention was also drawn to several questions in this podcast, which made me eager to find the answers to these questions. For example, one interesting question I heard was “when you do see generosity how do you know it’s really generous” (Levy, 2010). This question stood out to me because it is one particular question I don’t think about often and made me wonder whether people help someone out because they see it as a duty. However, I believe the best answer to this question is the portrayal of the concept of norm of reciprocity, which indicates “the expectation that helping others will increase the likelihood that they will help us in the future” (Akert, Aronson, & Wilson, 2013, p.303). This is true because “generosity” happens when both persons are nice to each other and if an individual helps another person then it’s easy to assume that the person who was
According to Peter Singer, we as a society must adopt a more radical approach with regards to donating to charity and rejecting the common sense view. In the essay Famine, Affluence, and Morality, Singer argues that we have a strong moral obligation to give to charity, and to give more than we normally do. Critics against Singer have argued that being charitable is dependent on multiple factors and adopting a more revisionary approach to charity is more difficult than Singer suggests; we are not morally obliged to donate to charity to that extent. Throughout his essay, Singer argues that we must reject the common sense view of giving to charity. The common sense view of giving to charity is one that is supererogatory; it is not obligated for us as a society to give to charity, however, we should if we want to.
Norman Schwarzkopf Jr, a famous war soldier once said, "The truth of the matter is you always know the right thing to do. The hard part is doing it." Although society has the potential to help others in need they restrict themselves from doing the right thing. But when society is challenged with a problem only some step up against to the odds to make a difference. Throughout history, during times of devastation and separation there are people that show a ray of light that gives people hope during the darkest times.
In the paper “Famine, Affluence, and Morality” Peter Singer defends the idea that is our moral duty to help others in need. Since there are other people in the world that are suffering and we our in a position to give, we are obligated to help create change in the world . In this paper I will explain Peter Singer’s view about how it is our moral duty to help those who are suffering in the world. Then I will present an implication of Peter Singer claim that implies how we are obligated to give upon to others that are suffering. I will then explain an argurment to provide a reason of why someone should support Peter Singer principle. Carried to a logical conclusion, Peter Singer aruement that his principle is clearly obligatory than superagory. I will consider the two actions that Peter Singer gives to distinguish duty versues chariy and argue that his principle should e consider a superagoty action. Since his
Based off our agreement of this assumption, Singer moves on to the second part of his argument to say that if we are fortunate enough to have our basic needs for life fulfilled, then it is our moral obligation to help those who are not as fortunate as long as helping does not result in something happening that is equally as “bad,” which he defines as anything morally wrong or not promoting of moral goodness (231). For the third part of his argument, Singer points out that since it is now within our power to help people from all over the world, we have a moral obligation to give them our aid regardless of their distance from us (232). Because of our modern technologies, we
The Limit of our Moral Duty in regards to Famine Relief. In the article “Famine, Affluence, and Morality,” Peter Singer argues that our conceptions of moral belief need to change. Specifically, he argues that giving famine relief is not optional but a moral duty and failing to contribute money is immoral. As Singer puts it, “The way people in affluent countries react. cannot be justified; indeed the whole way we look at moral issues-our moral conceptual scheme-needs to be altered and with it, the way of life that has come to be taken for granted in our society”(135).
It was mainly written as a response to the widening acceptance of philosophies of totalitarian governments, but also to the belief of sacrificing individual liberties for the public good, ever-present during the "Red Scare." In place of these ideas, Rand developed her theory of "Objectivism," which celebrates reason, capitalism, and individuality. Rand expresses these beliefs throughout the entirety of the book by showi...
response to the Singer. Cullity argues that Singer’s conclusion, that we ought to help others in need so long as this does not cause any significant damage to ourselves, is severely demanding, as it is essentially arguing that we are morally obligated to help everybody in the world. The only way in which we would be able to justify not helping somebody who needed our help would be if doing so would put the person helping at significant risk. Cullity argues in his paper that Singer’s argument is asking too much of people when it claims that donating to aid agencies is a moral obligation and that not doing so would be immoral. His main way of doing so is by rejecting the Severe Demand.
The Fountainhead provided and continues to provide a powerful inspiration to the individualist movement in America, and throughout the world. More than any other single work, The Fountainhead revived popular enthusiasm for a way of thinking, and a way of life, that in 1943 was regarded by virtually every sector of intellectual opinion as outmoded. Ayn Rand's courageous challenge to accepted ideas was rendered still more courageous by her willingness to state her individualist premises in the clearest terms and to defend the most radical implications that could be drawn from them.
"The theme of The Fountainhead is individualism versus collectivism - not in politics but in man's soul." Ayn Rand
...ed with a moral or political obligation to the sacrifice of his own interests for the sake of greater social good, utilizes the same ‘common good’ as the tyrant. Both justify and execute, with a clear conscience, horrors that would never be considered for one’s own sake, but are more than worthy for the cause of the masses. Collectivism, in its raw, implemental form, results not only in mass delusion, but in the deconstruction of society by the tainted individuals in power portraying their goals as that of the masses. In reality, the masses suffer, while the authorities exist in a state of self-induced gluttony; an apparition that resembles progress, but actually symbolizes progress’s murder. By following the stories of these men, Ayn Rand provides a basis for how collectivism, even when masked by the guise of justice, results in nothing but the death of humanity.
Additionally, Thoreau explains that doing good is not “[feeding] me should I be starving, or [warming] me should I be cold, or [pulling] me out of a ditch if I should ever fall in one” (Thoreau 54). These actions are not goodness because these actions are not leading by example. Essentially, Thoreau believes that people need to teach others how to solve problems, not solve other people’s problems. So, those who do instead of teach are not helping society, and therefore, are not doing good. By not doing good, these people are causing more problems in society instead of helping society, because the people that need help are not receiving what they need.
Peter Singer, in his influential essay “Famine, Affluence and Poverty”, argues that affluent people have the moral obligation to contribute to charity in order to save the poor from suffering; any spending on luxuries would be unjustified as long as it can be used to improve other’s lives. In developing his argument, Singer involved one crucial premise known as the Principle of Sacrifice—“If it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally, to do it”. To show that such principle has the property to be held universal, Singer refers to a scenario in which a person witnesses a drowning child. Most people, by common sense, hold that the witness has the moral duty to rescue the child despite some potential costs. Since letting people die in poverty is no different from watching a child drowning without offering any help, Singer goes on and concludes that affluent people have the moral duty to keep donating to the poor until an increment of money makes no further contribution.