Question: Can an egoist have too big an ego? People often speak disapprovingly of "big egos." The idea seems to be that a person is not supposed to think too well of himself or be too assertive. Is this just the product of altruism, including the idea that a person should be humble? Or can a person really be too big for his britches?
Question: Why is the Objectivist ethics superior to Christian ethics? I was recently invited to participate in a live student debate at a local church on the topic, "Who Was the Better Moral Philosopher: Ayn Rand or Jesus?". The audience will be mostly Christian or neutral: there will only be a handful of people familiar with Objectivism present. What points would you make if you were to speak to an audience of interested laypeople on this topic? What subjects might be best to avoid? What aspects of Jesus' ethics might be good to highlight as flaws? What resources – other than the primary sources – might you suggest on this topic?
Question: Is accepting voluntary sacrifices from others moral? Imagine that someone offers you a way to increase your wealth, lengthen your lifespan, or achieve your goals at great personal cost to and even sacrifice of himself. Is it wrong to accept that? What if you've tried setting them straight and telling them to act in their self-interest, but they still insist on trying to be altruistic? Would accepting such a sacrifice be a breach of integrity for an egoist, or would rational egoism urge you to enjoy the proffered benefits, so long as voluntarily bestowed? In other words, is accepting voluntary sacrifices from others different from forcing others to sacrifice to you?
Question: How can I overcome feelings of unearned guilt about refusing other people's requests? Too often, I feel guilty when I shouldn't – for example, for rejecting unwanted romantic advances or declining invitations to events with family or coworkers. Even though I know logically that I have the right to pursue my own values rather than satisfy the wishes of others, I feel terrible knowing that my actions will disappoint or upset someone else. Too often I succumb to the guilt: I agree to things I'd rather not because I don't want to let someone else down. What philosophical or psychological strategies might I use for dealing with such unearned guilt?
Question: Isn't everyone selfish? If you dig deep enough, everyone seems to act in their own interests. I work because that's easier than being a welfare queen. But a college student might cave to his parents about his choice of career because that's easier than standing up for himself. Even the nun who seems to sacrifice everything is doing what she enjoys most and thinks best by her own religious standards. So isn't true altruism impossible? Isn't everyone selfish?
Question: Does egoism suffer from "one thought too many"? Bernard Williams argues that utilitarianism suffers from a problem of inappropriate motivation in which a person has "one thought too many" before acting morally. So, for example, a good utilitarian must calculate whether the general welfare is served by saving a drowning child before jumping into the water. A truly good person, in contrast, simply jumps into the water to save the child without that calculation. Wouldn't this same objection apply to even rational, benevolent egoism? Or are those extra thoughts between situation and action actually rational?
Question: Should people ask for permission or ask for forgiveness when breaking the rules? People often say that "it's better to ask forgiveness than to ask for permission" when excusing their own rule-breaking. I hate the phrase, but I can't put my finger on what's so objectionable about it. So what does the phrase mean? Is it right or wrong? If it's true for some organizations, doesn't that indicate that the organization's rules or policies are somehow bass-ackwards?
Question: Should an egoist be willing to torture millions to benefit himself? In your discussion of explaining egoistic benevolence on December 22, 2013, you indicated that you regarded such a scenario as absurd. Could you explain why that is? Why wouldn't such torture be not merely permitted but rather obligatory under an egoistic ethics? Why should an egoist even care about what happens to strangers?
Question: Is a person responsible for his incapable sibling? Imagine that your brother (or sister) is not capable of taking care of himself: he makes poor choices, he has poor work habits, and he is emotionally immature. Are you thereby responsible for him? Should you try to help as much as possible, so long as you don't drag yourself down? Or should you refuse to help on the principle of "tough love," even though that won't help him take care of himself? If you take the latter approach, doesn't that mean that you're foisting the care for your sibling on society? Wouldn't that be shirking your responsibilities as a sibling? Also, does your responsibility depend on whether your brother is incapable due to his own choices, as opposed to merely bad luck?
Question: What should I do when a friend exhibits severe body dysmorphia on social media? At several points in my life, I had a valued friend who seemed otherwise rational and grounded, but who also exhibited dangerous body dysmorphia on social media. In these cases, the friend would first go through a several-month phase of confessing to several psychological problems, such as fantasizing about suicide and of cutting herself with a blade. This friend would then sternly add that she has since recovered, but would admit to still feeling that her natural physical features are ugly and deformed. Then, months later, the friend would go into another phase. On social media, in front of many other people, she would make brazen gestures indicating body dysmorphia, such as uploading photoshopped pictures of herself as a corpse ready for burial or saying that she planned to starve herself to achieve her ideal of being skeletally thin. A major problem was the reaction from our online mutual acquaintances. Some admitted that they saw these problems, yet they acted like the friend was behaving normally. Others outright complimented the dysmorphic imagery and statements. In these cases, I think that my friend knew that her body dysmorphia was dangerous. She put it on display so that others would normalize her pathology, because then she could more easily rationalize her behavior as harmless. That seems really dangerous, but what is the proper alternative? How should people respond when a person puts his pathological self-destruction on display?
Question: Are the promises of marriage binding when a spouse becomes self-destructive? When couples marry, they often promise to stay together "for better or for worse" and "in sickness and in health." But imagine that a wife chooses a self-destructive course of action – say, abusing drugs, profligate spending, or gambling. She refuses to listen to reason or change her behavior. Does the husband have an obligation to stay in the marriage or support her financially due to his past promise? Basically, what do the promises of marriage oblige a person to do?
Question: Should ethics begin with facts about evolution, including altruism? The ethical egoism advocated by Ayn Rand doesn't seem to incorporate genetics or evolution. Having evolved in tribal and family groups, we are creatures tuned to group behavior more than to individual behavior. Altruism wasn't invented by religion. In a tribe, helping those around you helps you survive too. Helping your kin helps your genes survive. The fact is that feeling good when you help others is built into the core of being human. The fact is that much status seeking and other seemingly irrational actions are techniques to ensure the propagation of our genes. Objectivism starts with "A is A." But, if reality is most important, shouldn't people base their ethics on the facts about humans as they actually are – altruism and all?
Question: Does ethical egoism promote narcissism and insensitivity to others? People often suggest that ethical egoism – such as the Objectivist ethics advocated by Ayn Rand – promotes unfriendly if not hostile behavior toward other people. Ultimately, the egoist cares for himself above everything else, perhaps to the point that the thoughts and feelings of others aren't even noticed or of concern. The problem seems to be exacerbated by a commitment to moral absolutes and moral judgment. So do these ethical principles incline a person to be self-absorbed, insensitive, hostile, unkind, or otherwise unpleasant to others? How can egoists take care not to fall into these traps?
Question: Should a person want to be a "moral saint"? In her classic article "Moral Saints," Susan Wolf argues that a person should not wish to be morally perfect, i.e. a moral saint. What is her basic argument? What's right or wrong about it? Does it apply to rational egoism?
Question: Should a person feel guilty for not acting selfishly enough? According to rational egoism, a person ought to act selfishly – not in the sense of hurting others, but in the sense of pursuing his own good. If a person fails to do that, should he feel guilty for failing to act morally?
Question: How can we better explain how helping others can be egoistic? In your October 7, 2013 radio show, you observed that people often don't understand how acting kindly and generously towards friends is self-interested. Instead, they think that being benevolent toward anyone is "other-regarding" and hence, altruistic. How can we egoists untangle this seeming conflict for people?
Question: Is it wrong to walk away from a person who suffers from repeated medical emergencies due to their own irresponsibility? Over a year ago, I was the tenant of a type-1 diabetic who refused to eat properly. As a result, I regularly had to call the ambulance for her, as she would allow her blood-sugar to drop to dangerous levels, such that she couldn't think or move for herself. She never learned anything from these experiences. She never put emergency food within reach, for example. So a few days or weeks later, I would have to call the ambulance again. I believe that I was being forced – literally – to take care of her. I feared that I'd face manslaughter or other criminal charges if I left her alone in that state. Would it have been morally proper for me to leave her in that state without any advance warning? Should that be legally permissible?
Question: Should a person try to "win friends and influence people"? In the classic book How to Win Friends and Influence People, Dale Carnegie offers a wide range of advice on how to get what you want from other people. Some of this seems manipulative or second-handed, but is that right? Is the advice in the book of genuine value to a rational egoist seeking honest trade with others?
Question: Isn't every action selfish, ultimately? Unless coerced, people act however they deem best at that moment. Even if that action is harmful to themselves, aren't they acting selfishly, so as to satisfy their own desires? Even paragons of altruism act because they want to help people, please God, or save the environment: that's what makes them happy. So isn't true, deep-down altruism impossible?
Question: Does evolutionary theory contradict the principles of Objectivism? I am new to atheism and Ayn Rand's philosophy of Objectivism, and I embrace both wholeheartedly. However, I take issue with the theory of evolution. Atheism seems to imply evolution, but evolution seems to clash with Objectivism. Evolution holds that man is an insignificant piece of the larger, grander picture of the randomness that is life, that man is just one small insignificant step in the collective evolution of the earth, and that man is one with Mother Earth, not superior to it. In contrast, Objectivism holds that man has a purpose and that man is the most significant being, supreme over all other life. Also, Objectivism holds that "A is A" and that "Existence exists." Evolution, in contrast, claims that life came from non-life, fish came from non-fish, and man came from non-man – meaning that A came from non-A. Am I correct in my criticisms? Might some theory other than evolution be more compatible with Objectivism?
Question: What does it mean to say that life is the standard of value? In "The Objectivist Ethics," Ayn Rand says that man's life is the standard of value. What does that mean? Does that mean mere physical survival? Is it mere quantity of years – or does the quality of those years matter too? Basically, what is the difference between living and not dying?
Question: Should disabled kids be kept out of the public eye? Recently, a waiter at a restaurant refused to serve one party after hearing them make fun of a child with Down's Syndrome sitting with his family in a nearby booth. Both parties were regulars to the restaurant. Some people have praised the waiter's actions because he took offense at overhearing the first party say "special needs kids should be kept in special places." He called them on their rudeness and refused to serve them. Others think he was wrong: his catering to the party with the disabled kid is indicative of a culture that embraces mediocrity and disability. What is the proper assessment of the remark made and the waiter's response? Should people with disabilities be kept from public view?
Question: Can marriage be self-interested? Most people describe marriage as requiring compromise, sacrifice, and concession. Is that right? Is a happy and fulfilling marriage possible where each person pursues his or her own values, without such compromise, sacrifice, or concession? Is some different approach to marriage required?
Question: Is happiness overrated? Recently, I had a conversation in which the other person told me that "happiness is overrated." Basically, the person claimed that people should spend less time thinking about their own personal happiness. Instead, people should focus on acting rightly, and then take whatever pleasure they can in that. Is that view right or wrong?
Question: When should nuclear weapons be used, if ever? Under what circumstances would a free society use nuclear weapons – or chemical or biological weapons? Are they so destructive that their use would never be acceptable? Or might they be used in self-defense to win a war or win a war more quickly?
Question: Are my interests as a parent always aligned with the interests of my child? I have a two-month-old daughter. She is of great value to me, so to protect and provide for her is in my self-interest. However, might our interests sometimes diverge? If so, should I give priority to her interests or mine?
Question: Is it a sacrifice for a soldier to fight for his country? Most people regard fighting for one's country to be a glorious sacrifice. The soldier risks life and limb, but gets little in return. Assuming a proper government and a justified war for self-defense, is serving in the military a sacrifice? And if so, is that sacrifice noble?
Summary: Is your romantic relationship and sex life hampered by wrong ideas and bad habits? Are you inadvertently sabotaging your relationships? Find out how to stop holding yourself back with some simple tips.
Question: Is capitalism altruistic? Some people attempt to defend capitalism and free markets on altruistic grounds. Under capitalism, they say, a successful businesses must serve the needs of its customers. Hence, capitalism promotes altruism. Is that true? Is it an effective way to defend capitalism?
Question: What is the difference between "investment" and "sacrifice"? In your February 26, 2012 webcast, you indicated that you regard sacrifices as something very different from investments. But doesn't sacrifice just mean giving up something? In that case, don't investments in the future require sacrifice now? Or: What's the difference between sacrificing some ease and comfort for your goal versus investing time and work to achieve a goal?
Summary: Do you struggle with the temptation of "guilty pleasures"? How can you overcome them – or should you indulge them?
Question: Do we have an obligation to help others in need? Many people think that the need of others creates an obligation to help. Is that right or wrong? Why? When should a person help others?
Question: Is it dumb to return a valuable home run baseball to the team? When NY Yankees star Derek Jeter hit a home run for his 3000th hit, the fan in the stands Christian Lopez who caught the ball returned it to the Yankees, even though he was legally entitled to keep it. Some experts estimate it could have been sold on eBay for up to $250,000. The Yankees did give him some season tickets and team memorabilia but nowhere near as valuable. (In fact, he may have to pay thousands of dollars of taxes for those gifts he received from the Yankees.) Some people praised Mr. Lopez for doing the "right thing." Other said he was foolish for giving up something valuable that could have, say, paid for his kids' college or been used for other important life goals. Was he moral or immoral for returning the baseball with no expectation of reward.
Question: Why should I be an egoist? How do you explain that in layman's terms to someone in your life?
Question: How should a person celebrate his birthday, if at all? And if so, why? Would a rational egoist throw a party and invite people that he doesn't value much, like estranged family members?
Question: Why is wealth not a zero-sum game? If someone makes a profit, doesn't that mean that someone else loses?
Question: How can a conservative Christian also be a supporter of capitalism? Isn't the Christian philosophy diametrically opposed to the basic principles of egoism and reason necessary to fully support laissez-faire capitalism?
Question: Is it proper to date a girl who smokes pot? This woman, while not being an Objectivist, has many great qualities like being smart, attractive, funny, pro-reason and pro-man in general. She, however, likes to smoke marijuana. She says that it provides a great pleasure and relaxes her body and mind after a long day of work. What should I do about it? Confront her? Immediately break up with her?
Question: What's wrong with hedonism? What's the difference between "rational selfishness" and hedonism? What's wrong with attempting to maximize pleasure over the course of a whole life?
Question: Is there a principle of Objectivism which justifies and requires kindness to other people (not necessarily going out of one's way, but treating others 'like human beings' and a basic level of respect), or is it just an issue of reciprocity?
Summary: I interview Craig Biddle about egoism and altruism in American culture and politics, based on his new article "The Creed of Sacrifice vs. The Land of Liberty."
Summary: I discuss two books: Alexandre Dumas' The Count of Monte Cristo and Dr. Morton Cooper's Change Your Voice, Change Your Life. Then I examine the moral significance of a story from the latter book in which a person struggling to solve a major problem for a very long time rejected a simple solution thereto.
Summary: I introduce myself, discuss the new Atlas Shrugged Reading Groups sponsored by Front Range Objectivism, and offer my advice on an ethical question about a no-show at a wedding.