Ayn Rand published her magnum opus, Atlas Shrugged in 1957. It's an enduringly popular novel -- all 1,168 pages of it -- with some 150,000 new copies still sold each year in bookstores alone. And it's always had a special appeal for people in business. The reasons, at least on the surface, are obvious enough.
Rand's perspective is a welcome relief to people who more often see themselves portrayed as the bad guys, and so it is no wonder it has such enthusiastic fans in the upper echelons of business as Ed Snider (Comcast Spectacor, Philadelphia Flyers and 76ers), Fred Smith (Federal Express), John Mackey (Whole Foods), John A. Allison (BB&T), and Kevin O'Connor (DoubleClick) -- not to mention thousands of others who pursue careers at every level in the private sector.
It's time for executives and entrepreneurs to stop apologizing for creating wealth.
Yet the deeper reasons why the novel has proved so enduringly popular have to do with Rand's moral defense of business and capitalism. Rejecting the centuries-old, and still conventional, piety that production and trade are just "materialistic," she eloquently portrayed the spiritual heart of wealth creation through the lives of the characters now well known to many millions of readers.
Hank Rearden, the innovator resented and opposed by the others in his field, has not created a new type of music, like Mozart; rather he struggled for 10 years to perfect a revolutionary metal alloy that he hoped would make him a great deal of money. Dagny Taggart is a gifted and courageous woman who leads a campaign -- not to defend France from England on the battlefield, like Joan of Arc -- but to manage a transcontinental railroad and, against impossible odds, to build a new branch line critical for the survival of her corporation. Francisco d'Anconia, the enormously talented heir to an international copper company, poses as an idle, worthless playboy to cover up his secret operations -- not to rescue people from the French Revolution, like the Scarlet Pimpernel -- but to rescue industrialists from exploitation by ruthless Washington kleptocrats.
Economists have known for a long time that profits are an external measure of the value created by business enterprise. Rand portrayed the process of creating value from the inside, in the heroes' vision and courage, their rational exuberance in meeting the challenges of production. Her point was stated by one of the minor characters of "Atlas," a musical composer: "Whether it's a symphony or a coal mine, all work is an act of creating and comes from the same source: from an inviolate capacity to see through one's own eyes. . . . That shining vision which they talk about as belonging to the authors of symphonies and novels -- what do they think is the driving faculty of men who discovered how to use oil, how to run a mine, how to build an electric motor?"
As for the charge, from egalitarian left and religious right alike, that the profit motive is selfish, Rand agreed. She was notorious as the advocate of "the virtue of selfishness," as she titled a later work. Her moral defense of the pursuit of self-interest, and her critique of self-sacrifice as a moral standard, is at the heart of the novel. At the same time, she provides a scathing portrait of what she calls "the aristocracy of pull": businessmen who scheme, lie and bribe to win favors from government.
Economists have also known for a long time that trade is a positive sum game, yet most defenders of capitalism still wrestle with the "paradox" posed in the 18th century by Adam Ferguson and Adam Smith: how private vice can produce public good, how the pursuit of self-interest yields benefits for all. Rand cut that Gordian knot in the novel by denying that the pursuit of self-interest is a vice. Precisely because trade is not a zero-sum game, Rand challenges the age-old moral view that one must be either a giver or a taker.
The central action of "Atlas" is the strike of the producers, their withdrawal from a society that depends on them to sustain itself and yet denounces them as morally inferior. Very well, says their leader, John Galt, we will not burden you further with what you see as our immoral and exploitative actions. The strike is of course a literary device; Rand herself described it as "a fantastic premise." But it has a real and vital implication.
While it is true enough that free production and exchange serve "the public interest" (if that phrase has any real meaning), Rand argues that capitalism cannot be defended primarily on that ground. Capitalism is inherently a system of individualism, a system that regards every individual as an end in himself. That includes the right to live for himself, a right that does not depend on benefits to others, not even the mutual benefits that occur in trade.
This is the lesson that most people in business have yet to learn from "Atlas," no matter how much they may love its portrayal of the passion and the glory possible in business enterprise. At a crucial point in the novel, the industrialist Hank Rearden is on trial for violating an arbitrary economic regulation. Instead of apologizing for his pursuit of profit or seeking mercy on the basis of philanthropy, he says, "I work for nothing but my own profit -- which I make by selling a product they need to men who are willing and able to buy it. I do not produce it for their benefit at the expense of mine, and they do not buy it for my benefit at the expense of theirs; I do not sacrifice my interests to them nor do they sacrifice theirs to me; we deal as equals by mutual consent to mutual advantage -- and I am proud of every penny that I have earned in this manner…"
We will know the lesson of Atlas Shrugged has been learned when business leaders, facing accusers in Congress or the media, stand up like Rearden for their right to produce and trade freely, when they take pride in their profits and stop apologizing for creating wealth.This article was first published in The Wall Street Journal.
डेविड केली एटलस सोसाइटी के संस्थापक हैं। एक पेशेवर दार्शनिक, शिक्षक और सबसे अधिक बिकने वाले लेखक, वह 25 से अधिक वर्षों के लिए ऑब्जेक्टिविज्म के अग्रणी प्रस्तावक रहे हैं।
أسس ديفيد كيلي جمعية أطلس (TAS) في عام 1990 وشغل منصب المدير التنفيذي حتى عام 2016. بالإضافة إلى ذلك، بصفته كبير المسؤولين الفكريين، كان مسؤولاً عن الإشراف على المحتوى الذي تنتجه المنظمة: المقالات ومقاطع الفيديو والمحادثات في المؤتمرات وما إلى ذلك. تقاعد من TAS في عام 2018، ولا يزال نشطًا في مشاريع TAS ويستمر في العمل في مجلس الأمناء.
كيلي فيلسوف ومعلم وكاتب محترف. بعد حصوله على درجة الدكتوراه في الفلسفة من جامعة برينستون في عام 1975، التحق بقسم الفلسفة في كلية فاسار، حيث قام بتدريس مجموعة متنوعة من الدورات على جميع المستويات. كما قام بتدريس الفلسفة في جامعة برانديز وألقى محاضرات متكررة في الجامعات الأخرى.
تشمل كتابات كيلي الفلسفية أعمالًا أصلية في الأخلاق ونظرية المعرفة والسياسة، والعديد منها يطور أفكارًا موضوعية بعمق جديد واتجاهات جديدة. وهو مؤلف دليل الحواس، أطروحة في نظرية المعرفة؛ الحقيقة والتسامح في الموضوعية, بشأن قضايا في الحركة الموضوعية; الفردية غير المقواة: الأساس الأناني للإحسان؛ و فن التفكير، كتاب مدرسي يستخدم على نطاق واسع للمنطق التمهيدي، وهو الآن في طبعته الخامسة.
ألقت كيلي محاضرات ونشرت حول مجموعة واسعة من الموضوعات السياسية والثقافية. ظهرت مقالاته حول القضايا الاجتماعية والسياسة العامة في هاربرز، ذا ساينس، ريزون، هارفارد بيزنس ريفيو، ذا فريمان، أون برنسيبل، وفي أماكن أخرى. خلال الثمانينيات، كتب كثيرًا لـ مجلة بارونز فاينانشال آند بزنس حول قضايا مثل المساواة والهجرة وقوانين الحد الأدنى للأجور والضمان الاجتماعي.
كتابه حياة خاصة: الحقوق الفردية ودولة الرفاهية هو نقد المقدمات الأخلاقية لدولة الرفاهية والدفاع عن البدائل الخاصة التي تحافظ على استقلالية الفرد ومسؤوليته وكرامته. أثار ظهوره في برنامج «الجشع» الخاص بجون ستوسل على قناة ABC/TV عام 1998 نقاشًا وطنيًا حول أخلاقيات الرأسمالية.
وهو خبير معترف به دوليًا في الموضوعية، وقد حاضر على نطاق واسع عن آين راند وأفكارها وأعمالها. كان مستشارًا لتكييف الفيلم أطلس شروغد، ومحرر لـ أطلس شروغد: الرواية والأفلام والفلسفة.
»المفاهيم والطبيعة: تعليق على المنعطف الواقعي (بقلم دوغلاس بي راسموسن ودوغلاس جيه دين أويل)،» أوراق السبب 42، رقم 1، (صيف 2021)؛ تتضمن هذه المراجعة لكتاب حديث غوصًا عميقًا في علم الوجود ونظرية المعرفة للمفاهيم.
أسس المعرفة. ست محاضرات حول نظرية المعرفة الموضوعية.
»أسبقية الوجود«و»إبستيمولوجيا الإدراك،» مدرسة جيفرسون، سان دييغو، يوليو 1985
»المسلمات والاستقراء،» محاضرتان في مؤتمرات GKRH، دالاس وآن أربور، مارس 1989
»الشك،» جامعة يورك، تورنتو، 1987
»طبيعة الإرادة الحرة،» محاضرتين في معهد بورتلاند، أكتوبر 1986
»حزب الحداثة،» تقرير سياسة كاتو، مايو/يونيو 2003؛ و المستكشف، نوفمبر 2003؛ مقال يُستشهد به على نطاق واسع حول الانقسامات الثقافية بين وجهات نظر ما قبل الحداثة والحديثة (التنوير) وما بعد الحداثة.
«لست مضطرًا لذلك«(مجلة IOS, المجلد 6, العدد 1, نيسان/أبريل 1996) و»أستطيع وسأفعل» (الفردانية الجديدة، خريف/شتاء 2011)؛ مقالات مصاحبة حول جعل سيطرتنا الحقيقية على حياتنا كأفراد.