Ayn Rand Altruism Quotes

Man cannot survive except through his mind. He comes on earth unarmed. His brain is his only weapon. The mind is an attribute of the individual. The basic need of the creator is independence. The reasoning mind cannot work under any form of compulsion. It cannot be curbed, sacrificed or subordinated to any consideration whatsoever. It demands total independence in function and in motive. To a creator, all relations with men are secondary. No man can live for another. He cannot share his spirit just as he cannot share his body. But the second-hander has used altruism as a weapon of exploitation and reversed the base of mankind's moral principles. Men have been taught every precept that destroys the creator. Men have been taught dependence as a virtue.

Now I don’t see anything evil in a desire to make money. But money is only a means to some end. If a man wants it for a personal purpose — to invest in his industry, to create, to study, to travel, to enjoy luxury — he’s completely moral. But the men who place money first go much beyond that. Personal luxury is a limited endeavor. What they want is ostentation: to show, to stun, to entertain, to impress others… At the price of their own self-respect. In the realm of greatest importance — the realm of values, of judgment, of spirit, of thought — they place others above self, in the exact manner which altruism demands. A truly selfish man cannot be affected by the approval of others. He doesn’t need it.

The man who attempts to live for others is a dependent. He is a parasite in motive and makes parasites of those he serves. The relationship produces nothing but mutual corruption. It is impossible in concept. The nearest approach to it in reality -- the man who lives to serve others -- is the slave. If physical slavery is repulsive, how much more repulsive is the concept of servility of the spirit. The conquered slave has a vestige of honor. He has the merit of having resisted and of considering his condition evil. But the man who enslaves himself voluntarily in the name of love is the basest of creatures. He degrades the dignity of man, and he degrades the conception of love. But that is the essence of altruism

Here’s another way. This is most important. Don't allow men to be happy. Happiness is self-contained and self-sufficient. Happy men have no time and no use for you. Happy men are free men. So kill their joy in living. Take away from them what they want. Make them think that the mere thought of a personal desire is evil. Bring them to a state where saying ‘I want’ is no longer a natural right, but a shameful admission. Altruism is of great help in this. Unhappy men will come to you. They’ll need you. They’ll come for consolation, for support, for escape. Nature allows no vacuum. Empty man’s soul – and the space is yours to fill.

...Aren’t they all acting on a selfish motive—to be noticed, liked, admired?” “—by others. At the price of their own self-respect. In the realm of greatest importance—the realm of values, of judgment, of spirit, of thought—they place others above self, in the exact manner which altruism demands. A truly selfish man cannot be affected by the approval of others. He doesn’t need it.

Just as altruism tells an individual that however much he is sacrificing, his duty is to sacrifice more, the Progressives concluded that however much Americans were giving, morality required them to give more.

Do not hide behind such superficialities as whether you should or should not give a dime to a beggar. That is not the issue. The issue is whether you do or do not have the right to exist without giving him that dime. The issue is whether you must keep buying your life, dime by dime, from any beggar who might choose to approach you. The issue is whether the need of others is the first mortgage on your life and the moral purpose of your existence. The issue is whether man is to be regarded as a sacrificial animal. Any man of self-esteem will answer: “No.” Altruism says: “Yes.

In Atlas Shrugged, Ayn Rand stated that there's no such thing as real altruism. She espoused the principle of ethical egotism, meaning that a person's moral obligation is to promote their own welfare. Translation? I still have the musical sensibilities of a teenage girl and I kind of want to see a shitty pop concert in the guise of doing something nice for my pal's kid, so I need to find a way to make it happen.

Altruism holds that man has no right to exist for his own sake, that service to others is the only moral justification of his existence, and that self-sacrifice is his highest moral duty. The political expression of altruism is collectivism or statism, which holds that man's life and work belong to the state - to society, to the group, the gang, the race, the nation - and that the state may dispose of him in any way it pleases for the sake of whatever it deems to be its own tribal, collective good.

She [Ayn Rand] had to declare that....altruism was despicable, that only self-interest is good and noble. (About Ayn Rand)

the collectivist premise that men’s lives belong to society [...] reveals the enormity of the extent to which altruism erodes men’s capacity to grasp the concept of rights or the value of an individual life; it reveals a mind from which the reality of a human being has been wiped out

Aren’t they all acting on a selfish motive—to be noticed, liked, admired?” “—by others. At the price of their own self-respect. In the realm of greatest importance—the realm of values, of judgment, of spirit, of thought—they place others above self, in the exact manner which altruism demands. A truly selfish man cannot be affected by the approval of others. He doesn’t need it.

The basic need of the creator is independence. The reasoning mind cannot work under any form of compulsion. It cannot be curbed, sacrificed or subordinated to any consideration whatsoever. It demands total independence in function and in motive. To a creator, all relations with men are secondary. “The basic need of the second-hander is to secure his ties with men in order to be fed. He places relations first. He declares that man exists in order to serve others. He preaches altruism. “Altruism is the doctrine which demands that man live for others and place others above self. “No man can live for another. He cannot share his spirit just as he cannot share his body. But the second-hander has used altruism as a weapon of exploitation and reversed the base of mankind’s moral principles. Men have been taught every precept that destroys the creator. Men have been taught dependence as a virtue.

Men have been taught that the ego is the synonym of evil, and selflessness the ideal of virtue. Here the basic reversal is most deadly. The issue has been perverted and man has been left no alternative--and no freedom. As poles of good and evil, he was offered two conceptions: egotism and altruism. Egotism was held to mean the sacrifice of others to self. Altruism--the sacrifice of self to others. This tied man irrevocably to other men and left him nothing but a choice of pain: his own pain borne for the sake of others or pain inflicted upon others for the sake of self. When it was added that man must find joy in self-immolation, the trap was closed. Man was forced to accept masochism as his ideal--under the threat that sadism was his only alternative. This was the greatest fraud ever perpetrated on mankind.

Altruism declares that any action taken for the benefit of others is good, and any action taken for one’s own benefit is evil. Thus the beneficiary of an action is the only criterion of moral value—and so long as that beneficiary is anybody other than oneself, anything goes.

If I were Ellsworth Toohey, I’d say: aren’t you making out a case against selfishness? Aren’t they all acting on a selfish motive—to be noticed, liked, admired?” “—by others. At the price of their own self-respect. In the realm of greatest importance—the realm of values, of judgment, of spirit, of thought—they place others above self, in the exact manner which altruism demands. A truly selfish man cannot be affected by the approval of others. He doesn’t need it.

The clash between egoism and altruism lies in their conflicting answers to these questions. Egoism holds that man is an end in himself; altruism holds that man is a means to the ends of others. Egoism holds that, morally, the beneficiary of an action should be the person who acts; altruism holds that, morally, the beneficiary of an action should be someone other than the person who acts.

We’ve organized a setup where we—me, Orren and a few friends—are going to control every industrial property south of the border.” “Whose property?” “Why . . . the people’s. This is not an old-fashioned grab for private profit. It’s a deal with a mission—a worthy, public-spirited mission—to manage the nationalized properties of the various People’s States of South America, to teach their workers our modern techniques of production, to help the underprivileged who’ve never had a chance, to—” He broke off abruptly, though she had merely sat looking at him without shifting her glance. “You know,” he said suddenly, with a cold little chuckle, “if you’re so damn anxious to hide that you came from the slums, you ought to be less indifferent to the philosophy of social welfare. It’s always the poor who lack humanitarian instincts. One has to be born to wealth in order to know the finer feelings of altruism.

We’ve organized a setup where we—me, Orren and a few friends—are going to control every industrial property south of the border.” “Whose property?” “Why . . . the people’s. This is not an old-fashioned grab for private profit. It’s a deal with a mission—a worthy, public-spirited mission—to manage the nationalized properties of the various People’s States of South America, to teach their workers our modern techniques of production, to help the underprivileged who’ve never had a chance, to—” He broke off abruptly, though she had merely sat looking at him without shifting her glance. “You know,” he said suddenly, with a cold little chuckle, “if you’re so damn anxious to hide that you came from the slums, you ought to be less indifferent to the philosophy of social welfare. It’s always the poor who lack humanitarian instincts. One has to be born to wealth in order to know the finer feelings of altruism.” “I’ve never tried to hide that I came from the slums,” she said in the simple, impersonal tone of a factual correction. “And I haven’t any sympathy for that welfare philosophy. I’ve seen enough of them to know what makes the kind of poor who want something for nothing.” He did not answer, and she added suddenly, her voice astonished, but firm, as if in final confirmation of a long-standing doubt, “Jim, you don’t care about it either. You don’t care about any of that welfare hogwash.” “Well, if money is all that you’re interested in,” he snapped, “let me tell you that that deal will bring me a fortune. That’s what you’ve always admired, isn’t it, wealth?

Envy” is not the emotion I have in mind, but it is the clearest manifestation of an emotion that has remained nameless; it is the only element of a complex emotional sum that men have permitted themselves to identify. Envy is regarded by most people as a petty, superficial emotion and, therefore, it serves as a semihuman cover for so inhuman an emotion that those who feel it seldom dare admit it even to themselves. Mankind has lived with it, has observed its manifestations and, to various extents, has been ravaged by it for countless centuries, yet has failed to grasp its meaning and to rebel against its exponents. Today, that emotion is the leitmotif, the sense of life of our culture. It is all around us, we are drowning in it, it is almost explicitly confessed by its more brazen exponents—yet men continue to evade its existence and are peculiarly afraid to name it, as primitive people were once afraid to pronounce the name of the devil. That emotion is: hatred of the good for being the good. This hatred is not resentment against some prescribed view of the good with which one does not agree. For instance, if a child resents some conventional type of obedient boy who is constantly held up to him as an ideal to emulate, this is not hatred of the good: the child does not regard that boy as good, and his resentment is the product of a clash between his values and those of his elders (though he is too young to grasp the issue in such terms). Similarly, if an adult does not regard altruism as good and resents the adulation bestowed upon some “humanitarian,” this is a clash between his values and those of others, not hatred of the good. Hatred of the good for being the good means hatred of that which one regards as good by one’s own (conscious or subconscious) judgment. It means hatred of a person for possessing a value or virtue one regards as desirable.

Ayn Rand, much reviled by the radical left, stated, “If any civilization is to survive, it is the morality of altruism that men have to reject.” Those who exercise power on moral grounds always end up demanding submission to the needs of authority. It is totally antithetical to the political ideology that created the greatest social and economic power the world has ever known.

So after centuries of being pounded with the doctrine that altruism is the ultimate ideal, men have accepted it in the only way it could be accepted. By seeking self-esteem through others. By living second-hand. And it has opened the way for every kind of horror. It has become the dreadful form of selfishness which a truly selfish man couldn’t have conceived. And now, to cure a world perishing from selflessness, we’re asked to destroy the self.

The ethics of altruism has created the image of the brute, as its answer, in order to make men accept two inhuman tenets: (a) that any concern with one’s own interests is evil, regardless of what these interests might be, and (b) that the brute’s activities are in fact to one’s own interest (which altruism enjoins man to renounce for the sake of his neighbors). For a view of the

Observe also that an honest theoretician does not try to present his ideas in the guise of their opposites. But Kant’s philosophy is presented as “pure reason”—altruism is presented as a doctrine of “love”—communism is presented as “liberation”—and egalitarianism is presented as “justice.

That's because some sense of dignity always remains in them. They're still human beings. But they've been taught to seek themselves in others. Yet no man can achieve the kind of absolute humility that would need no self-esteem in any form. He wouldn't survive. So after centuries of being pounded with the doctrine that altruism is the ultimate ideal, men have accepted it in the only way it could be accepted. By seeking self-esteem through others. By living second-hand. And it has opened the way for every kind of horror. It has become the dreadful form of selfishness which a truly selfish man couldn't have conceived. And now, to cure a world perishing from selflessness, we're asked to destroy the self.AAAAAAAAAAA“Listen to what is being preached today. Look at everyone around us. You've wondered why they suffer, why they seek happiness and never find it. If any man stopped and asked himself whether he's ever held a truly personal desire, he'd find the answer. He'd see that all his wishes, his efforts, his dreams, his ambitions are motivated by other men. He's not really struggling even for material wealth, but for the second-hander's delusion - prestige. A stamp of approval, not his own. He can find no joy in the struggle and no joy when he has succeeded. He can't say about a single thing: 'This is what I wanted because I wanted it, not because it made my neighbors gape at me'. Then he wonders why he's unhappy. Every form of happiness is private. Our greatest moments are personal, self-motivated, not to be touched. The things which are sacred or precious to us are the things we withdraw from promiscuous sharing. But now we are taught to throw everything within us into public light and common pawing. To seek joy in meeting halls. We haven't even got a word for the quality I mean-for the self-sufficiency of man's spirit. It's difficult to call it selfishness or egotism, the words have been perverted, they've come to mean Peter Keating. Gail, I think the only cardinal evil on earth is that of placing your prime concern within other men. I've always demanded a certain quality in the people I liked. I've always recognized it at once-and it's the only quality I respect in men. I chose my friends by that. Now I know what it is. A self-sufficient ego. Nothing else matters.

That's because some sense of dignity always remains in them. They're still human beings. But they've been taught to seek themselves in others. Yet no man can achieve the kind of absolute humility that would need no self-esteem in any form. He wouldn't survive. So after centuries of being pounded with the doctrine that altruism is the ultimate ideal, men have accepted it in the only way it could be accepted. By seeking self-esteem through others. By living second-hand. And it has opened the way for every kind of horror. It has become the dreadful form of selfishness which a truly selfish man couldn't have conceived. And now, to cure a world perishing from selflessness, we're asked to destroy the self. Listen to what is being preached today. Look at everyone around us. You've wondered why they suffer, why they seek happiness and never find it. If any man stopped and asked himself whether he's ever held a truly personal desire, he'd find the answer. He'd see that all his wishes, his efforts, his dreams, his ambitions are motivated by other men. He's not really struggling even for material wealth, but for the second-hander's delusion - prestige. A stamp of approval, not his own. He can find no joy in the struggle and no joy when he has succeeded. He can't say about a single thing: 'This is what I wanted because I wanted it, not because it made my neighbors gape at me'. Then he wonders why he's unhappy. Every form of happiness is private. Our greatest moments are personal, self-motivated, not to be touched. The things which are sacred or precious to us are the things we withdraw from promiscuous sharing. But now we are taught to throw everything within us into public light and common pawing. To seek joy in meeting halls. We haven't even got a word for the quality I mean-for the self-sufficiency of man's spirit. It's difficult to call it selfishness or egotism, the words have been perverted, they've come to mean Peter Keating. Gail, I think the only cardinal evil on earth is that of placing your prime concern within other men. I've always demanded a certain quality in the people I liked. I've always recognized it at once-and it's the only quality I respect in men. I chose my friends by that. Now I know what it is. A self-sufficient ego. Nothing else matters.