Originally posted by adidas+--><div class='quotetop'>QUOTE(adidas)</div>
1. reality exists as an objective absolute—facts are facts, independent of man's feelings, wishes, hopes or fears.[/b]
The ultimate nature of reality has nothing to do with the human experience - only human perception does - and human perception is most definitively subjective. Human beings do not perceive an objective absolute; they perceive human feelings, wishes, hopes, and fears superimposed upon arguably objective events.
I say arguably here since what you are proposing is within the realm of philosophy, religion, and opinion - not science. Science deals only with the human perception of reality, stripped, as much as is possible, of subjectivity, but not devoid of it. All of our measurements taken by hopefully objective instrumentation must inevitably pass through human sense perception before being recognized, experienced, and analyzed. Whether that which we are measuring is absolute and objective is unknowable. It seems that way, it appears that way, it is most often perceived that way by modern scientific minds, but that is all that we can truly say. Anything beyond that is judgment, opinion, and speculation, regardless of whether one's ultimate interpretation is of an absolute, objective reality or a purely subjective one. For this reason, any talk of an ultimate reality is irrelevant and extraneous to the development of a human code of behavior and economic conduct. Human life is an act of interpretation through our sensory faculties, and that interpretation, regardless of the nature of what is being interpreted, is subjective, not objective.
It is foolish and irresponsible to ignore the fundamental subjectivity of human experience. Even our reason is predicated upon subjective emotions and value judgments. Those emotions include love and caring and goodwill toward other human beings, regardless of whether one believes those emotions are based in empathetic emotional connections or informed self-interest. For this reason, Rand's number three is not logically consistent.
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he must exist for his own sake, neither sacrificing himself to others nor sacrificing others to himself. the pursuit of his own rational self-interest and of his own happiness is the highest moral purpose of his life.
Sometimes people do sacrifice themselves for others - for their family, their friends, their fellow soldiers, their ideals. They place the continuation of other lives above the continuation of their own. It can be quite effectively argued that such sacrifices are selfish - namely, that those who sacrifice themselves could not live with their own sense of guilt and betrayed morals if they did not make the sacrifice and thus the act was to preserve their own mental well-being and not truly for the sake of those saved. In this case, one's own rational self-interest leads directly to sacrifice. You cannot decouple emotion from rationality in human beings. Sacrifice, in these cases, is the logical choice, and if one believes that emotional connections are innately self-interested, then these sacrifeces are made for the sake of the one sacrificed, not for the sake of those saved.
People love and care for each other. They hate and harm each other. Whether those feelings are selfless or simply an evolved survival mechanism is irrelevant. The emotions are real and they form an integral part of our perceptual experiences and our human rationality and logic. To disregard the role of emotion and other subjective aspects of the human experience when formulating any code of conduct is to create a flawed and incomplete code.
And of course, if number one and number three are so fundamentally flawed, number four has no logical foundation upon which it can be supported. Until evidence more compelling and consistent with the human experience is forwarded, the value of laissez-faire capitalism will remain in dispute, especially considering the human rights abuses which were perpetrated under the essentially laissez-faire system which operated in the United States pre-Great Depression.
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