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Anthem essay ayn rand
Quotes about theme of anthem ayn rand
The anthem by ayn rand and socilogical concept
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Placing Me Before We in Ayn Rand's Anthem Ayn Rand's classic story of one man's desire to become an individual in a nameless society presents a compelling refutation of collectivism in all forms. The hero, labeled "Equality 7-2521" by the State, chooses to challenge conventional authority as he learns the joys of experimentation and discovery, the ecstasy of human love, the challenge and fairness of liberty, and the happiness of self-interest. Equality 7-2521 writes three unique phrases in his journal: 1. "My happiness needs no higher aim to vindicate it. My happiness is not the means to an end. It is the end.", 2. "We know that we are evil, but there is no will in us and no power to resist it.", 3. "The word 'We' . . . must never be placed first within man's soul.". These phrases will be discussed individually in the remainder of this essay. 1. "My happiness needs no higher aim to vindicate it. My happiness is not the means to an end. It is the end." In the tale, this thought drives the entire actions of Equality 7-2521 as he progresses in his attempt to become an individual. His happiness is not satisfied when he must share it universally with all men. Not every man can be as happy as the next, and therefore the forced brotherhood of all men will only deplete the spirits of those who are successful. In Anthem, Rand tells of Equality's joy when he "discovers" electricity. At that moment he knows that the joy of discovery is only his to relish, and that it cannot be shared or manipulated by any other man. In that regard, his own well-being is the end of his striving; he has fulfilled his wishes. To say that his happiness was only the means to, say, world peace would be to abolish his status ... ... middle of paper ... ... by individuals who had some self-interest at heart. However, the creator of a product is justly entitled to his own happiness, and therefore it is at his discretion that his invention is distributed. One who creates a great thing cannot be forced to share it with mankind unless he desires. In most cases, it is in the self-interest of the originator that his creation be distributed freely. Thus, man is no longer a free man when he thinks of the group's interest above his own. It is fine for someone to be compassionate, but it is foolish to place the happiness of anyone else in front of your own. When men choose to follow groupthink, they forfeit their identities, and the end result is a world without freedom or creativity. Mankind is composed of sovereign individuals, and each person only has one obligation to self: think of "me" before "we."
Have you ever wondered what it would be like to live in a world where everyone was forced to be exactly alike? Well in Ayn Rand’s novel Anthem she directly confronts this topic through the main character named Equality 7-2521. Equality 7-2521 faces challenges directly relating to the issue that the government has been trying to address for many years. Equality 7-2521 is not like his brothers, he is smarter, wiser and even taller, therefore, his brothers think that he has “evil in his bones” (Rand 18). The book Anthem is the firsthand account of how Equality 7-2521 finds the word “I” amongst the word “We”. He does not agree with these rules that the government has put into place, these are the rules that held him back for a time, but in the end, pushed him forward to be his own person.
Many people seem to get entangled into society's customs. In the novel Anthem, the protagonist, Equality 7-2521, lives a period of his life as a follower. However, Equality eventually, tries to distant himself from his society. He is shaped to be a follower, but eventually emerges in to an individual and a leader. On his journey, he discovers the past remains of his community. Ayn Rand uses Equality's discoveries of self to represent the importance of individuality in a functional society.
Ayn Rand’s Anthem is a politically satirical novel set in a future society that is so highly collectivized that the word “I” has been banned. The world is governed by various councils who believe that man’s sole reason for existence is to enforce the Great Truth “that all men are one and that there is no will save the will of all men together” (Rand, 20). Any indication of an individual’s independent spirit is swiftly and brutally put down, with the transgressors being punished with severe prison sentences or even death. It is this dysfunctional world that Equality 7-2521 is born into. The novel begins with Equality 7-2521 alone in a dark tunnel, transcribing his story.
Before establishing the first principle, that man is political by nature, St. Thomas tells us that “in all things which are ordered towards an end, wherein this or that course may be adopted, some directive principle is needed through which the due end may be reached by the most direct route.” Since man is a being who has an end towards which his life and actions are ordered, it is necessary for him to have some directive principle which leads him towards this end. This directive principle for man is nothing other than reason. While this directive principle of reason is good for man, it is not sufficient for attaining his end: “if man were intended to live alone, as many animals do, he would require no other guide to his end, but each man would be a king unto himself, under God, the highest King, inasmuch as he would direct himself in his acts by the light of reason given to him from on high.” It is the case that man, for St. Thomas, more than any other animal will seek to live in a group, for he is social and political by nature.
Mankind is all. By the grace of our brothers are we allowed our lives. We exist through, by and for our brothers who are the State. Amen’” (Rand 21). This chant repeated by all men has influenced the thoughts of all within the society. Changing the thoughts to say you are not unique but you live only for your brothers. Language has influenced the men and women to not think for themselves but only for the society itself. “’You are not one of our brothers, Equality 7-2521, for we do not wish you to be. …nor are you one of our sisters’” (Rand 43). Equality and Liberty have both just changed how they are thinking and see that neither one is like the others. They both see past the ways they were taught to think and have started to think for themselves and see the changes in each other. Within a society of “We” these two people have found the “I” within themselves but have yet to find the real
4. Robert E. McAfee, M.D., Immediate Past President, American Medical Association, Testimony before House Energy and Commerce Committee Subcommittee on Telecommunications and Finance, June 1994.
happiness is found by living in accordance with human dignity, which is a life in accordance
“Guns don’t kill people, people kill people,” I have often heard. We know people kill people. The real issue now is whether or not people can change people. Some are of the opinion that we are capable of doing so; by implementing new reforms and tightening school security, people are, in effect, saying they have the solutions to the problems. The violence of recent school shootings has wrought anxiety and fear in parents, teachers, and administrators across the nation. The massacre of Columbine turned a public school library into a cemetery. The shooting in Oklahoma ripped us from the comfort of a stereotypical and easily recognized threat; now popular straight-A students pull guns without black trench coats. The violence has become unpredictable and, in all cases, extremely frightening. In response to the threat, schools have engaged in extensive prevention programs, often banning book-bags, implementing dress codes, setting up metal detectors, or requiring students to attend anger management classes. Such attempts at reform sound efficient on paper and may to some extent alleviate the anxieties of parents, but they are like storming castle walls with slingshots. The object of reform in this case is not tangible or always plausible. The object of reform is the human heart, the internal person. We need to understand that the problem is bigger than a trench coat or a gun; therefore, dress codes or metal detectors cannot solve it. These reforms are often vain attempts at prevention. They hinder education and provoke students. Policy makers and schools need to be aware that no simple public mandate can suffice as a solution.
Rap music from the 1990’s to the year 2000 is known in hip hop as “the golden era”. This era is all about individuality and innovation of creating music in one of the newest musical art forms. Rap music started out as the expression of young black youths in the inner city of New York. Rap music is rhymed storytelling accompanied by highly rhythmic, electronically based music. It began in the mid-1970s in the South Bronx in New York City as a part of hip hop, composed of graffiti, breakdancing, and rap music. From the outset, rap music has articulated the pleasures and problems of black urban life in contemporary America. Rappers speak with the voice of personal experience, taking on the identity of the observer or narrator. Rap music has lost a lot of it purity and essence due to the multimillion dollar business. Rap music is always critizied because of it’s violent and sexual nature but its just reporting what is views in this cold world.(Rose, 1994)
Studies reveal that children watch approximately twenty-eight hours of television a week, more time than they spend in school. The typical American child will view more than 200,000 acts of violence, including more than 16,000 murders before age 18. Television programs display 812 violent acts
American society emphasizes violence in the media. Television shows, movies, and video games, are all outlets researchers often place blame when considering the effects media has on violent behavior. Television shows, movies, and video games frequently revolve around violent plots, characters die in gruesome ways, and violence against others is common place. “Social learning is the branch of behavior theory most relevant to criminology. Social learning theorist, most notably Albert Bandura, argue that people are not actually born with the ability to act violently, but that they learned to be aggressive through their life experiences.” (PG. 161)
Their interests, specifically those vital for survival, propel them to oppose everyone else’s. When in nature and when resources are scarce, animals at the top of the food chain do not yield to one another. Instead, they compete for the scarce resources. This same situation also applies to man. In a “state of nature” without laws or social structure, men act as animals (94). They compete for resources such as food and water. After all, all men desire the same end. They wish their stomachs to be satiated, their mouths to be quenched, and their bodies to be
School violence is constantly changing and increasing every day and with little response to the results we hear in the news reports. I think back as a past student growing up in the twentieth century. I recall hearing about the traumatic shootings and their outcome that followed. Thinking back to December 1, 1997, where a student named Michael Carneal, a freshman in West Paducah, Kentucky opened fire on classmates, killing three and wounding five. Then imagine one year later, March 5, 1998, another student Mitchell Woodward shot and killed five classmates and wounded
Human nature is not simply a measure of our human tendencies. It is both individual and collective. It does not explain why events happen. Instead, it explains the subconscious of each individual in the instant that events happen. The social order that best fits human nature is one where the informed opinions of everyone creates decisions and causes action. Madison’s argument for and against factions, Aristotle’s idea of ultimate happiness, and Locke’s concept of popular government and human rights all offer a significant component to the larger concept that is human nature. While some may argue that we will only fully understand human nature when we are met with death, still we can begin to capture a slight understanding to what governs human nature and the political order that helps it grow.
Happiness is important for fully enjoying freedom. The French artists of Café Guerbois thought that they were unhappy. They were poor, struggling, and most importantly not in the Salon. Likewise, while attending Brown University, Caroline Sachs, felt that she was unhappy and dissatisfied compared to her other classmates. She was learning what she loved, yet she still wasn’t happy. If she was going to compare herself, if she was going to compete she had to be successful. At its very essence the idea of being happy and fulfilled is in direct competition with not having a purpose and that our freedom is a burden. To take full advantage of the freedom we have and to not be burdened we must seek and achieve