Posts Tagged Objectivism
Below are our most-read posts of 2011. Thank you all for your readership and support over the past year. I am truly blessed to have such a dedicated and engaging audience.
Happy New Year!
Alas, I doubt we will ever hear such questions, because it is the Christian beliefs that do not deserve merit or respect in the public square. It is the Christian beliefs that arouse skepticism for their opposition to the secularist’s religious devotion to “serious science.” It is the Christian beliefs that are actually “beliefs.” The rest is simply the facts.
Thus, in the coming election cycle, I expect we shall once again be resigned to hearing President Obama defend his secularist views on Christian turf. Once again, we will have to hear how his “personal” Christian beliefs on homosexuality and abortion don’t matter, because they are obviously subservient to a higher power.
What if we as a society were to rely on non-compulsory generosity and “cheerful giving”? What if the church actually lived up to its Biblical calling by at least giving tithes on a consistent basis (there is certainly more work to be done)? …The main question: Why doesn’t the church just do what the Bible says at a minimum?
…The outsourcing of charitable responsibility is nothing new, but it is unfortunate that the promotion of such an approach has become such a proud and advertised staple of the ecumenical movement.
Of the 46% of Christians who believe capitalism is “at odds” or “inconsistent” with Christian values, how many are themselves actively engaged in the capitalist system?
…If we are really going to take such beliefs seriously, these folks have relatively few options at their disposal. Just as the anti-communism Christian should probably avoid the role of communist dictator or violent proletariat rebel, the anti-capitalism Christian should probably avoid the role of capitalist. Sound unrealistic? You’re on to something.
[F]or me and countless others, [Ayn] Rand challenges us — even inspires us — to critique and solidify our own views on the role of the individual, the other, and, above all, God…[A]dmiring certain features of Rand does not automatically transform one into a blind, anti-altruism zombie. It does not, as Whittaker Chambers famously put it, lead to the gas chamber, even if Rand herself may have been packing her bags for precisely that.
The author of Hebrews wrote that “solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.” In discussing Rand, let’s stop pretending that Christians are a bunch of babies. Maybe then we can start separating the poison from the peas.
To disconnect faith from reason, Piper argues, is to diminish one’s love for God. To ignore thinking altogether, as many cushier, more seeker-friendly elements of evangelicalism have aimed to do, is just as treacherous as subverting it, which the [Rob] Bells and the [Don] Millers of the world seem more subtly set on accomplishing…
Yet to disconnect reason from faith is to designate and commit that reason elsewhere, leading to a lack of love altogether. But this particular error is not just reserved for atheists. Indeed, the lazy, passive attitude of the aforementioned lukewarm love often indirectly leads to the committing of one’s mind to the things of this world by default. Chances are, if we are ignoring orthodoxy for orthopraxy, our praxy will end up getting pretty laxy.
Members of public-sector unions may think that parading a hollow right to specialized coercion is more dignified than complaining about lower salaries, but I find it to be a revelation of something far more sinister.
Listen up, public-sector unions: You are not the victims. You are the pampered and insulated “elite.” The longer you cling to the roots of your institutionalized privilege, the longer injustice will prevail.
[Jim] Wallis commits the basic error of attaching his limited, earthbound, top-down scheming to his bottom-up, heartfelt desires. Through this warped, debased rendering of the Scripture, all that we thought we knew about Matthew 25 suddenly becomes robbed of its most basic message and meaning…
Wallis takes Jesus’ message about people and compassion and turns it into a message about politics and pressure, dragging in all the baggage that comes with it (and there’s a lot). The rich become sinners, the Right become unrighteous, the Left become holy, and the poor become political pawns in a contorted game of God-told-me-to-tell-you-so.
Not only do Objectivists justify their ethics for different reasons than Christians, Objectivists have arguments against the reasons Christians give for their ethics…
Does this mean that Christians and Objectivists will necessarily clash? On an ethical level, definitely, but on a political level, I’m not sure. It seems that Christians with a particular political philosophy can have the same view as Objectivists on the proper function of government, even if the reasons Christians hold their views differs from the reasons Objectivists hold their views. If this is true, then on a political level, the Objectivist and the Christian would not clash.
In the case of [Rob] Bell’s defenders, many of their claims to anti-judgmentalism assume a pose that is entitled to special treatment. They (and Bell) are allowed to pose controversial questions about the nature of God’s love, while those who disagree with Bell’s arguments are scolded and chided as haters and judgers.
Both are focusing on belief systems and theological claims, but one side is claiming monopolistic authority over who can or should be able to judge the other’s system, which turns it into a discussion about people.
Rather than channel our anger and frustration toward a bunch of big shots who may or may not have wronged us, we should look upward, inward, and onward. There is a major value deficit in the world today — there always has been — and we should be constantly looking for ways to sharpen our position toward filling the void, not sit around and cat-call others to do it for us…
We are all sinners prone to vice. We must all seek our own mercy and redemption. It’s about time we turn the megaphone around and listen.
Over the last few weeks, Ayn Rand has been a frequent topic on the blog (see parts 1, 2, and 3). Thus, I thought it might be beneficial to wrap things up with what I believe to be the key takeaways for Christians.
“For Christians?” you ask? Yes, for Christians.
Atheist and Objectivist William Schultz has done a great job of providing insight into the basics of Randian ethics and how they fundamentally differ from those of Christianity (see here and here). But rather than get into a deep debate over the merits and demerits of such an ethical framework (and/or it’s assumptions, conclusions, etc.), I figured I’d assess what the Christian might learn simply by examining it, assuming one retains their view of God, Christ, “objective” truth, etc. (I hope you have!)
In other words, what I believe we can learn from Rand would most certainly be rejected by Rand herself. In my own spiritual and intellectual journey, Rand has, most simply, challenged me to reconsider and build upon, though not abandon, specific features of my beliefs, and has, in turn, contributed more depth and dimension to the way I, as a Christian, view the individual and his subsequent relationship to God and man.
So, without further explanation, here’s what I think we can learn:
1. Truth matters. This may seem like a given, but today’s Christians have a tendency to elevate “love” above “truth,” as if one can exist without the other (e.g. Love Wins). Rand’s entire premise is that we must strive to discover the truth (the “objective” kind) and by doing so we will somehow achieve happiness (her highest value). For the Christian, our “objective” truth differs drastically from Rand’s. Ours is, shall we say, “super-objective” in the sense that it is supernatural. In addition, “happiness” — either our own or that of others — is not to be our highest end or “value”; the Glory of God is. In many ways, however, Rand seems more concerned with discovering, defining, promoting, and incorporating truth (itself) than Read the rest of this entry »
By William Schultz, Guest Contributor
Editor’s Note: This the second post by guest contributor, William Schultz, who began by providing a basic introduction to the ethics of Ayn Rand. In this installment, William discusses whether (and where) Christians and Objectivists might find common ground.
At a public forum on the minimum wage, a man talked with two people. Both were vigorously opposed to lowering or abolishing the minimum wage.
One of these individuals was a “social-justice” activist whose concern was that abolishing the minimum wage would lead to the exploitation and suffering of the poor. This concern was, however, only the tip of the activist’s ideological iceberg. His ultimate political purpose, his ultimate political value, was a radical egalitarian society which reined in the power of large corporations and wealthy individuals for the sake of the common good.
The other individual was a Wal-Mart lobbyist whose concern was that abolishing the minimum wage would hurt Wal-Mart by increasing the competition the company faced in the market. This concern was, however, only the tip of this lobbyist’s ideological iceberg. His ultimate political purpose, his ultimate political value, was a corporatist state where Wal-Mart’s profits would be indefinitely secured.
These two had a common interest in supporting minimum wage laws. However, their ultimate political values conflicted. With enough time, their political values would clash.
There’s a similarity between the relationship of the two individuals above and the relationship between Christians and Objectivists. Christians believe that men should be treated as ends not means. They believe that murder, theft, initiation of violence, lying, etc. are evil. On these issues, Christians and Objectivists are in agreement.
However, the ultimate value of a Christian is different from the ultimate value of an Objectivist.
Just what are the ultimate values of a Christan and an Objectivist? What criticisms does Read the rest of this entry »
By William Schultz, Guest Contributor
Editor’s Note: I have previously noted the differences between Ayn Rand’s “Objectivism” and Christianity, as well as where I see some overlap. Given the recent prominence of Rand in both the budget talks and the cinema, I thought it timely to provide readers with a general introduction to Randian ethics. To provide such an introduction, I called on William Schultz, an atheist Objectivist and friend of mine. William will follow this post by providing a closer discussion of how Randian ethics (generally) line up against those of Christianity.
I am a rational egoist. In any discussion on morality, the first question I address isn’t “Which moral code should I accept?” Instead, the first question is “Why should I accept any moral code?” Why should I even bother applying “right” and “wrong” to specific actions? Is it all simply a waste of time?
And why shouldn’t I ask this? At first glance, it seems that adopting a moral code is going to place prohibitions on the ways I can act, which might mean all kinds of delightful activities get thrown out the window and the bars of morality are erected in their place. Why would I want that?
Well, I think there are reasons. But first things first.
In order for someone to persuade me that I should accept any moral code, we must first understand what a moral code is. A moral code tells you the types of things you should go after. A moral code is a hierarchy of values. Values are things you act to gain or keep. A hierarchy is a ranking structure. But why should I value some things and not others? And why should I place the things I do value in hierarchical order.
To answer the above questions, we must first recognize a crucial distinction between entities in the universe: the difference between inanimate and animate matter. Inanimate matter has no values. A rock, a rocking chair, the rings of Saturn — these entities don’t have values. These things could care less whether you beat them, break them, or throw them in a box. They can’t “care” at all. They don’t “act” at all. On the other hand, animate organisms face a fundamental Read the rest of this entry »