Ayn Rand Best Quotes

Have you felt it too? Have you seen how your best friends love everything about you- except the things that count? And your most important is nothing to them; nothing, not even a sound they can recognize.

But you see," said Roark quietly, "I have, let’s say, sixty years to live. Most of that time will be spent working. I’ve chosen the work I want to do. If I find no joy in it, then I’m only condemning myself to sixty years of torture. And I can find the joy only if I do my work in the best way possible to me. But the best is a matter of standards—and I set my own standards. I inherit nothing. I stand at the end of no tradition. I may, perhaps, stand at the beginning of one.

If the rest of them can survive only by destroying us, then why should we wish them to survive? . . . Nothing can make it moral to destroy the best. One can't be punished for being good. One can't be penalized for ability.

Haven't I? - he thought. Haven't I thought of it since the first time I saw you? Haven't I thought of nothing else for two years? ...He sat motionless, looking at her. He heard the words he had never allowed himself to form, the words he had felt, known, yet had not faced, had hoped to destroy by never letting them be said within his own mind. Now it was as sudden and shocking as if he were saying it to her ...Since the first time I saw you ...Nothing but your body, that mouth of yours, and the way your eyes would look at me, if ...Through every sentence I ever said to you, through every conference you thought so safe, through the importance of all the issues we discussed ...You trusted me, didn't you? To recognize your greatness? To think of you as you deserved - as if you were a man? ...Don't you suppose I know how much I've betrayed? The only bright encounter of my life - the only person I respected - the best business man I know - my ally - my partner in a desperate battle ...The lowest of all desires - as my answer to the highest I've met ...Do you know what I am? I thought of it, because it should have been unthinkable. For that degrading need, which would never touch you, I have never wanted anyone but you ...I hadn't known what it was like, to want it, until I saw you for the first time. I had thought : Not I, I couldn't be broken by it ...Since then ...For two years ...With not a moments respite ...Do you know what it's like, to want it? Would you wish to hear what I thought when I looked at you ...When I lay awake at night ...When I hear your voice over a telephone wire ...When I worked, but could not drive it away? ...To bring you down to things you cant conceive - and to know that it's I who have done it. To reduce you to a body, to teach you an animal's pleasure, to see you need it, to see you asking me for it, to see your wonderful spirit dependent on the upon the obscenity of your need. To watch you as you are, as you face the world with your clean, proud strength - then to see you, in my bed, submitting to any infamous whim I may devise, to any act which I'll preform for the sole purpose of watching your dishonor and to which you'll submit for the sake of an unspeakable sensation ...I want you - and may I be damned for it!

In the name of the best within you, do not sacrifice this world to those who are at its worst. In the name of the values that keep you alive, do not let your vision of people be distorted by the ugly, the cowardly, the mindless in those who have never achieved integrity. Do not lose your knowledge that our proper estate is an upright posture, an intransigent mind and a step that travels unlimited roads. Do not let your fire go out, spark by irreplaceable spark, in the hopeless swamps of the approximate, the not-quite, the not-yet, the not-at-all. Do not let the hero in your soul perish, in lonely frustration for the life you deserved, but have never been able to reach. Check your road and the nature of your battle. The world you desired can be won, it exists, it is real, it's yours.

Because, you see, God—whatever anyone chooses to call God—is one's highest conception of the highest possible. And whoever places his highest conception above his own possibility thinks very little of himself and his life. It's a rare gift, you know, to feel reverence for your own life and to want the best, the greatest, the highest possible, here, now, for your very own. To imagine a heaven and then not to dream of it, but to demand it.

What is kinder--to believe the best of people and burden them with a nobility beyond their endurance--or to see them as they are, and accept it because it makes them comfortable?

...the best is a matter of standards—and I set my own standards.

She could not descend to an existence where her brain would explode under the pressure of forcing itself not to outdistance incompetence. She could not function to the rule of: Pipe down-keep down-slow down-don't do your best, it is not wanted!

The best is a matter of standards

Well, if I asked people whether they believed in life, they'd never understand what I meant. It's a bad question. It can mean so much that it really means nothing. So I ask them if they believe in God. And if they say they do -- then, I know they don't believe in life. Because, you see, God -- whatever anyone chooses to call God -- is one's highest conception above his own possibility thinks very little of himself and his life. It's a rare gift, you know, to feel reverence for your own life and to want the best, the greatest, the highest possible, here, now, for your very own. To imagine a heaven and then not to dream of it, but to demand it.

It is not in a woman's best interest to rule man. I don't believe any good women would want that position." - Ayn Rand

How did you know what's been killing me? Slowly, for years, driving me to hate people when I don't want to hate... Have you felt it, too? Have you seen how your best friends love everything about you--except the things that count? And your most important is nothing to them, nothing, not even a sound they can recognize. You mean, you want to hear? You want to know what I do and why I do it, you want to know what I think? It's not boring to you? It's important?

It’s a law of survival, isn’t it?—to seek the best. I didn’t come for your sake. I came for mine.

One of the biggest, baddest, most relentless, and best-known alpha males in American history was a woman: the writer Ayn Rand. I have raised my children to be as unlike her as possible.

He seemed as graciously at home as in the best restaurants of the city; his elegance had an odd quality here—it did not insult the place, but seemed to transform it, like the presence of a king who never alters his manner, yet makes a palace of any house he enters.

I love you. As the same value, as the same expression, with the same pride and the same meaning as I love my work, my mills, my Metal, my hours at a desk, at a furnace, in a laboratory, in an ore mine, as I love my ability to work, as I love the act of sight and knowledge, as I love the action of my mind when it solves a chemical equation or grasps a sunrise, as I love the things I've made and the things I've felt, as *my* product, as *my* choice, as a shape of my world, as my best mirror, as the wife I've never had, as that which makes all the rest of it possible: as my power to live.

The unrecognized genius—that’s an old story. Have you ever thought of a much worse one—the genius recognized too well? ... That a great many men are poor fools who can’t see the best—that’s nothing. One can’t get angry at that. But do you understand about the men who see it and don’t want it?

It doesn't say much. Only "Howard Roark, Architect". But it's like those mottoes men carved over the entrance of a castle and died for. It's a challenge in the face of something so vast and so dark, that all the pain on earth - and do you know how much suffering there is on earth? - all the pain comes from that thing y...ou are going to face. I don't know what it is, I don't know why it should be unleashed against you. I know only that it will be. And I know that if you carry these words through to the end, it will be a victory, Howard, not just for you, but for something that should win, that moves the world - and never wins acknowledgment. It will vindicate so many who have fallen before you, who have suffered as you will suffer. May God bless you - or whoever it is that is alone to see the best, the highest possible to human hearts. You're on your way to hell, Howard.

Money demands that you sell, not your weakness to men’s stupidity, but your talent to their reason; it demands that you buy, not the shoddiest they offer, but the best that your money can find. And when men live by trade—with reason, not force, as their final arbiter—it is the best product that wins, the best performance, the man of best judgment and highest ability—and the degree of a man’s productiveness is the degree of his reward. This is the code of existence whose tool and symbol is money. Is this what you consider evil?

Ayn Rand brings the best and the worst animal instinct out in humans. Well, excuse me, I aspire to be further evolved ethically than that. I really believe that Ayn Rand is the Marilyn Monroe of philosophy--all seduction, little substance.

There's no surer way to destroy a man than to force him into a spot where he has to aim at not doing his best, where he has to struggle to do a bad job, day after day.

Nothing can make it moral to destroy the best.

I'm not asking you to do your best. I'm asking you to do your job." -Dagny Taggart

Nothing can make self-immolation proper. Nothing can give them the right to turn men into sacrificial animals. Nothing can make it moral to destroy the best. One can't be punished for being good. One can't be penalized for ability. If that is right, then we'd better start slaughtering one another, because there isn't any right at all in the world!

Can you sacrifice a few? When those few are the best? Deny the best its right to the top--and you have no best left. What are your masses but millions of dull, shriveled, stagnant souls that have no thoughts of their own, no dreams of their own, no will of their own, who eat and sleep and chew helplessly the words others put into their brains? And for those you would sacrifice the few who know life, who are life? I loathe [Andrei] your ideals because I know no worse injustice than the giving of the undeserved. Because men are not equal in ability and one can't trust them as if they were.

What separates Rand from Marx is that the latter saw the true flourishing of individual creativity as best accomplished through collaboration and association with others in a collective drive to abolish the barriers of scarcity and material necessity beyond which, Marx held, the true realm of individual freedom could begin.

We are the guardians of a great human function. Perhaps of the greatest function among the endeavors of man. We have achieved much and we have erred often. But we are willing in all humility to make way for our heirs. We are only men and we are only seekers. But we seek for truth with the best there is in our hearts. We seek with what there is of the sublime granted to the race of men. It is a great quest.

When the name of Gail Wynand became a threat in the publishing world, a group of newspaper owners took him aside-at a city charity affair which all had to attend-and reproached him for what they called hid debasement of the public taste. "It is not my function" said Wynand, "to help people preserve a self-respect they haven't got. You give them what they profess to like in public, I give them what they really like. Honesty is the best policy, gentlemen, though not quite in the sense you were taught to belive".

Disappointment is a beautiful woman reading Ayn Rand.

Or did you say it’s the love of money that’s the root of all evil? To love a thing is to know and love its nature. To love money is to know and love the fact that money is the creation of the best power within you, and your passkey to trade your effort for the effort of the best among men.

Any man, who's afraid of hiring the best ability he can find, is a cheat who's in a business where he doesn't belong. To me-the foulest man on earth, more contemptible than a criminal, is the employer who rejects men for being too good. That's what I've always thought and- say, what are you laughing at?

I have, let’s say, sixty years to live. Most of that time will be spent working. I’ve chosen the work I want to do. If I find no joy in it, then I’m only condemning myself to sixty years of torture. And I can find the joy only if I do my work in the best way possible to me. But the best is a matter of standards—and I set my own standards. I inherit nothing. I stand at the end of no tradition. I may, perhaps, stand at the beginning of one.

There might be some sort of justification for the savage societies in which a man had to expect that enemies could murder him at any moment and had to defend himself as best as he could. But there can be no justification for a society in which a man is expected to manufacture the weapons for his own murderers.

It's interesting to speculate on the reasons that make men so anxious to debase themselves. As in that idea of feeling small before nature. It's not a bromide, it's practically an institution. Have you noticed how self-righteous a man sounds when he tells you about it? Look, he seems to say, I'm so glad to be a pygmy, that's how virtuous I am. Have you heard with what delight people quote some great celebrity who's proclaimed that he's not so great when he looks at Niagara Falls? It's as if they were smacking their lips in sheer glee that their best is dust before the brute force of an earthquake. As if they were sprawling on all fours, rubbing their foreheads in the mud to the majesty of a hurricane. But that's not the spirit that leashed fire, steam, electricity, that crossed oceans in sailing sloops, that built airplanes and dams...and skyscrapers. What is it they fear? What is they hate so much, those who love to crawl? And why?

I’ve chosen the work I want to do. If I find no joy in it then I’m only condemning myself to sixty years of torture. And I can find the joy only if I do my work in the best way possible to me. But the best is a matter of standardsand I set my own standards. I inherit nothing. I stand at the end of no tradition. I may perhaps stand at the beginning of one

Nothing can make it moral to destroy the best. One can’t be punished for being good. One can’t be penalized for ability.

No one can tell men what they must live for. No one can take that right - because there are things in men, in the best of us, which are above all states, above all collectives!

One puts oneself above all and crushes everything in one's way to get the best for oneself.

In this respect, my attitude toward my writing is best expressed by a statement of Victor Hugo: “If a writer wrote merely for his time, I would have to break my pen and throw it away.

If that's the price of getting together , then I'll be damned if I want to live on the same earth with any human beings! If the rest of them can survive only by destroying us, then why should we wish them to survive? Nothing can make self-immolation proper. Nothing can give them the right to turn men into sacrificial animals. Nothing can make it moral to destroy the best. One can't be punished for being good. One can't be penalized for ability. If that is right, then we'd better start slaughtering one another, because there isn't any right at all in the world!

He thought of all the living species that train their young in the art of survival, the cats who teach their kittens to hunt, the birds who spend such strident effort on teaching their fledglings to fly – yet man, whose tool of survival is the mind, does not merely fail to teach a child to think, but devotes the child’s education to the purpose of destroying his brain, of convincing him that thought is futile and evil, before he has started to think. From the first catch-phrases flung at a child to the last, it is like a series of shocks to freeze his motor, to undercut the power of his consciousness. “Don’t ask so many questions, children should be seen and not heard!” – “Who are you to think? It’s so, because I say so!” – “Don’t argue, obey!” – “Don’t try to understand, believe!” – “Don’t struggle, compromise!” – “Your heart is more important than your mind!” – “Who are you to know? Your parents know best!” – “Who are you to know? The bureaucrats know best!” – “Who are you to object? All values are relative!” – “Who are you to want to escape a thug’s bullet? That’s only a personal prejudice!” Men would shudder, he thought, if they saw a mother bird plucking the feathers from the wings of her young, then pushing him out of the nest to struggle for survival – yet that was what they did to their children.

Such was the code that the world had accepted and such was the key to the code: that it hooked man’s love of existence to a circuit of torture, so that only the man who had nothing to offer would have nothing to fear, so that the virtues which made life possible and the values which gave it meaning became the agents of its destruction, so that one’s best became the tool of one’s agony, and man’s life on earth became impractical.

The Romanticists did not present a hero as a statistical average, but as an abstraction of man’s best and highest potentiality, applicable to and achievable by all men, in various degrees, according to their individual choices.

How did you know what's been killing me? Slowly, for years, driving me to hate people when I don't want to hate.... Have you felt it, too? Have you seen how your best friends love everything about you—except the things that count? And your most important is nothing to them, nothing, not even a sound they can recognize. You mean, you want to hear? You want to know what I do and why I do it, you want to know what I think? It's not boring to you? It's important?

Any man who’s afraid of hiring the best ability he can find, is a cheat who’s in a business where he doesn’t belong. To me—the foulest man on earth, more contemptible than a criminal, is the employer who rejects men for being too good.

And I can find the joy only if I do my work in the best way possible to me. But the best is a matter of standards—and I set my own standards. I inherit nothing. I stand at the end of no tradition. I may, perhaps, stand at the beginning of one.

A face that bore no mark of pain or fear or guilt...The shape of his mouth was pride, and more: it was as if he took pride in being proud. The angular planes of his cheeks made her think of arrogance, of tension, of scorn—yet the face had none of these qualities, it had their final sum: a look of serene determination and of certainty, and the look of a ruthless innocence which would not seek forgiveness or grant it. It was a face that had nothing to hide or to escape, a face with no fear of being seen or of seeing, so that the first thing she grasped about him was the intense perceptiveness of his eyes—he looked as if his faculty of sight were his best-loved tool and its exercise were a limitless, joyous adventure, as if his eyes imparted a superlative value to himself and to the world—to himself for his ability to see, to the world for being a place so eagerly worth seeing. It seemed to her for a moment that she was in the presence of a being who was pure consciousness—yet she had never been so aware of a man’s body.

Any man who’s afraid of hiring the best ability he can find, is a cheat who’s in a business where he doesn’t belong. To me - the foulest man on earth, more contemptible than a criminal, is the employer who rejects men for being too good. That’s what I’ve always thought...

By the respectable terms of the modern literary profession, novelists do not preach. And, in fact, there has probably not been a less respectable novelist among the irrefutably enduring writers of our time than Ayn Rand: philosopher queen of the best-seller lists in the forties and fifties, cult phenomenon and nationally declared threat to public morality in the sixties, guru to the Libertarians and to White House economic policy in the seventies, and a continuing exemplar or Wilde's tragic observation that more than half of modern culture depends on what one shouldn't read.

In a world that proclaims the non-existence of the mind, the moral righteousness of rule by brute force, the penalizing of the competent in favor of the incompetent, the sacrifice of the best to the worst - in such a world, the best have to turn against society and have to become its deadliest enemies.

I will ask you to project the look on a child’s face when he grasps the answer to some problem he has been striving to understand. It is a radiant look of joy, of liberation, almost of triumph, which is unself-conscious, yet self-assertive, and its radiance seems to spread in two directions: outward, as an illumination of the world—inward, as the first spark of what is to become the fire of an earned pride. If you have seen this look, or experienced it, you know that if there is such a concept as “sacred”—meaning: the best, the highest possible to man—this look is the sacred, the not-to-be-betrayed, the not-to-be-sacrificed for anything or anyone.

Don't you know....don't you know that there are things, in the best of us, which no outside hand should dare touch? Things sacred because, and only because, one can say: 'This is mine'? Don't you know that we live only for ourselves, the best of us do, those who are worthy of it? Don't you know that there is something in us which must not be touched by any state, by any collective, by any number of the millions?

Once a country accepts censorship of the press and of speech, then nothing can be won without violence. Therefore, so long as you have free speech, protect it. This is the life-and-death issue in this country: do not give up the freedom of the press—of newspapers, books, magazines, television, radios, movies, and every other form of presenting ideas. So long as that's free, a peaceful intellectual turn is possible.

In the name of the best within you, do not sacrifice this world to those who are its worst. In the name of the values that keep you alive, do not let your vision of man be distorted by the ugly, the cowardly, the mindless in those who have never achieved his title. Do not lose your knowledge that man’s proper estate is an upright posture, an intransigent mind and a step that travels unlimited roads. Do not let your fire go out, spark by irreplaceable spark, in the hopeless swamps of the approximate, the not-quite, the not-yet, the not-at-all. Do not let the hero in your soul perish, in lonely frustration for the life you deserved, but have never been able to reach. Check your road and the nature of your battle. The world you desired can be won, it exists, it is real, it is possible, it’s yours. “But to win it requires your total dedication and a total break with the world of your past, with the doctrine that man is a sacrificial animal who exists for the pleasure of others. Fight for the value of your person. Fight for the virtue of your pride. Fight for the essence of that which is man: for his sovereign rational mind. Fight with the radiant certainty and the absolute rectitude of knowing that yours is the Morality of Life and that yours is the battle for any achievement, any value, any grandeur, any goodness, any joy that has ever existed on this earth. “You will win when you are ready to pronounce the oath I have taken at the start of my battle—and for those who wish to know the day of my return, I shall now repeat it to the hearing of the world: “I swear—by my life and my love of it—that I will never live for the sake of another man, nor ask another man to live for mine.

so you see, Roark though it is to be a religious edifice, it is also more than that. you notice that we call it the temple of the human spirit. We want to capture- in stone, as others capture in music- not some narrow creed, but the essence of all religion. and what is the essence of religion? The great aspiration of the human spirit toward the highest, the noblest, the best. the great life giving force of the universe. The heroic human spirit.

But you see,” said Roark quietly, “I have, let’s say, sixty years to live. Most of that time will be spent working. I’ve chosen the work I want to do. If I find no joy in it, then I’m only condemning myself to sixty years of torture. And I can find the joy only if I do my work in the best way possible to me. But the best is a matter of standards—and I set my own standards. I inherit nothing. I stand at the end of no tradition. I may, perhaps, stand at the beginning of one.

The clash was unsatisfactory to everybody. Therefore, the pragmatist claimed, we must reach a livable compromise. This approach puts the pragmatist on the side of the aggressor, though they don’t advocate aggression. As a criticism of pragmatism, you can say that it is totally amoral, and every amoral system is on the side of the immoral. But the pragmatist is impersonal about force. Someone wants to bash your skull in, reach a livable compromise: tell him to break one leg. [NFW 69]

I wish I had asked myself when I was younger. My path was so tracked that in my 8th-grade yearbook, one of my friends predicted— accurately— that four years later I would enter Stanford as a sophomore. And after a conventionally successful undergraduate career, I enrolled at Stanford Law School, where I competed even harder for the standard badges of success. The highest prize in a law student’s world is unambiguous: out of tens of thousands of graduates each year, only a few dozen get a Supreme Court clerkship. After clerking on a federal appeals court for a year, I was invited to interview for clerkships with Justices Kennedy and Scalia. My meetings with the Justices went well. I was so close to winning this last competition. If only I got the clerkship, I thought, I would be set for life. But I didn’t. At the time, I was devastated. In 2004, after I had built and sold PayPal, I ran into an old friend from law school who had helped me prepare my failed clerkship applications. We hadn’t spoken in nearly a decade. His first question wasn’t “How are you doing?” or “Can you believe it’s been so long?” Instead, he grinned and asked: “So, Peter, aren’t you glad you didn’t get that clerkship?” With the benefit of hindsight, we both knew that winning that ultimate competition would have changed my life for the worse. Had I actually clerked on the Supreme Court, I probably would have spent my entire career taking depositions or drafting other people’s business deals instead of creating anything new. It’s hard to say how much would be different, but the opportunity costs were enormous. All Rhodes Scholars had a great future in their past. the best paths are new and untried. will this business still be around a decade from now? business is like chess. Grandmaster José Raúl Capablanca put it well: to succeed, “you must study the endgame before everything else. The few who knew what might be learned, Foolish enough to put their whole heart on show, And reveal their feelings to the crowd below, Mankind has always crucified and burned. Above all, don’t overestimate your own power as an individual. Founders are important not because they are the only ones whose work has value, but rather because a great founder can bring out the best work from everybody at his company. That we need individual founders in all their peculiarity does not mean that we are called to worship Ayn Randian “prime movers” who claim to be independent of everybody around them. In this respect, Rand was a merely half-great writer: her villains were real, but her heroes were fake. There is no Galt’s Gulch. There is no secession from society. To believe yourself invested with divine self-sufficiency is not the mark of a strong individual, but of a person who has mistaken the crowd’s worship—or jeering—for the truth. The single greatest danger for a founder is to become so certain of his own myth that he loses his mind. But an equally insidious danger for every business is to lose all sense of myth and mistake disenchantment for wisdom.

I am profoundly antifeminist, because it's a phony movement. To begin with, it's Marxist-Leninist in origin. It wants to have its cake and eat it too. It wants "independence" for women―government-funded independence, supported by taxes. Extorted from whom? From men, whose equals they claim to be. But men did not get established in this country with the help of the government. If women want to be equal―and of course, potentially they are―then they should achieve it on their own, and not as a vicious parasitical pressure group.

Why were they ready to renounce their highest moments as a sin? Why were they willing to betray the best within them? What made them believe that this earth was a realm of evil where despair was their natural fate? He could not name the reason, but he knew that it had to be named. He felt it as a huge question mark within the courtroom, which it was now his duty to answer. This was the real sentence imposed upon him, he thought—to discover what idea, what simple idea available to the simplest man, had made mankind accept the doctrines that led it to self-destruction.

To trade by means of money is the code of the men of good will. Money rests on the axiom that every man is the owner of his mind and his effort. Money allows no power to prescribe the value of your effort except the voluntary choice of the man who is willing to trade you his effort in return. Money permits you to obtain for your goods and your labor that which they are worth to the men who buy them, but no more. Money permits no deals except those to mutual benefit by the unforced judgment of the traders. Money demands of you the recognition that men must work for their own benefit, not for their own injury, for their gain, not their loss—the recognition that they are not beasts of burden, born to carry the weight of your misery—that you must offer them values, not wounds—that the common bond among men is not the exchange of suffering, but the exchange of goods. Money demands that you sell, not your weakness to men’s stupidity, but your talent to their reason; it demands that you buy, not the shoddiest they offer, but the best that your money can find. And when men live by trade—with reason, not force, as their final arbiter—it is the best product that wins, the best performance, the man of best judgment and highest ability—and the degree of a man’s productiveness is the degree of his reward. This is the code of existence whose tool and symbol is money. Is this what you consider evil?

If demonstrations are regarded as a form of speech, then anyone and everyone must be permitted. But what I challenge (and not only because of that particular case) is the interpretation of demonstrations and of other actions as so-called symbolic speech. When you lose the distinction between action and speech, you lose, eventually, the freedom of both. The Skokie case is a good illustration of that principle. There is no such thing as “symbolic speech.” You do not have the right to parade through the public streets or to obstruct public thoroughfares. You have the right of assembly, yes, on your own property, and on the property of your adherents or your friends. But nobody has the “right” to clog the streets. The streets are only for passage.

Roark walked over to him, lifted his chin, knocking it upward, and said: “You’re a God-damn fool. You have no right to care what I think of your work, what I am or why I’m here. You’re too good for that. But if you want to know it—I think you’re the best sculptor we’ve got. I think it, because your figures are not what men are, but what men could be—and should be. Because you’ve gone beyond the probable and made us see what is possible, but possible only through you. Because your figures are more devoid of contempt for humanity than any work I’ve ever seen. Because you have a magnificent respect for the human being. Because your figures are the heroic in man. And so I didn’t come here to do you a favor or because I felt sorry for you or because you need a job pretty badly. I came for a simple, selfish reason—the same reason that makes a man choose the cleanest food he can find. It’s a law of survival, isn’t it?—to seek the best. I didn’t come for your sake. I came for mine.” Mallory

We saw that we’d been given a law to live by, a moral law, they called it, which punished those who observed it—for observing it. The more you tried to live up to it, the more you suffered; the more you cheated it, the bigger reward you got. Your honesty was like a tool left at the mercy of the next man’s dishonesty. The honest ones paid, the dishonest collected. The honest lost, the dishonest won. How long could men stay good under this sort of a law of goodness? We were a pretty decent bunch of fellows when we started. There weren’t many chiselers among us. We knew our jobs and we were proud of it and we worked for the best factory in the country, where old man Starnes hired nothing but the pick of the country’s labor. Within one year under the new plan, there wasn’t an honest man left among us. That was the evil, the sort of hell-horror evil that preachers used to scare you with, but you never thought to see alive. Not that the plan encouraged a few bastards, but that it turned decent people into bastards, and there was nothing else that it could do—and it was called a moral ideal!

Ayn was startled by the fact that while everyone complained indignantely about the physical hardships created by the communists, no one seemed equally indignant about their ideology. When — at the age of twelve — she first heard the communist slogan that man must live for the state, she knew, consciously and clearly, that this was the horror at at the root of all the other horrors taking place around her. Her feeling was one of incredulous contempt: incredulity that such a statement could be uttered in human society, and a cold, unforgiving contempt for anyone who could accept it. She saw, in that slogan, the vision of a hero on a sacrificial altar, immolated in the name of mediocrity — she heard the statement that the purpose of her life was not her own to choose, that her life must be given in selfless servitude to others — she saw the life of any man of intelligence, of ambition, of independence, claimed as the property of some shapeless mob. It was the demand for sacrifice of the best among men, and for the enshrinement of the commonplace — who were granted all rights because they were commonplace — that she held as the unspeakable evil of communism. Her answer to the slogan was that nothing could be higher or more important than an individual's right to his own life, that it was a right beyond the claim of any individual or group or collective or state or the whole population of the globe.

So to avoid the twin dangers of nostalgia and despairing bitterness, I'll just say that in Cartagena we'd spend a whole month of happiness, and sometimes even a month and a half, or even longer, going out in Uncle Rafa's motorboat, La Fiorella, to Bocachica to collect seashells and eat fried fish with plantain chips and cassava, and to the Rosary Islands, where I tried lobster, or to the beach at Bocagrande, or walking to the pool at the Caribe Hotel, until we were mildly burned on our shoulders, which after a few days started peeling and turned freckly forever, or playing football with my cousins, in the little park opposite Bocagrande Church, or tennis in the Cartagena Club or ping-pong in their house, or going for bike rides, or swimming under the little nameless waterfalls along the coast, or making the most of the rain and the drowsiness of siesta time to read the complete works of Agatha Christie or the fascinating novels of Ayn Rand (I remember confusing the antics of the architect protagonist of The Fountainhead with those of my uncle Rafael), or Pearl S. Buck's interminable sagas, in cool hammocks strung up in the shade on the terrace of the house, with a view of the sea, drinking Kola Roman, eating Chinese empanadas on Sundays, coconut rice with red snapper on Mondays, Syrian-Lebanese kibbeh on Wednesdays, sirloin steak on Fridays and, my favourite, egg arepas on Saturday mornings, piping hot and brought fresh from a nearby village, Luruaco, where they had the best recipe.

Navy Seals Stress Relief Tactics (As printed in O Online Magazine, Sept. 8, 2014) Prep for Battle: Instead of wasting energy by catastrophizing about stressful situations, SEALs spend hours in mental dress rehearsals before springing into action, says Lu Lastra, director of mentorship for Naval Special Warfare and a former SEAL command master chief.  He calls it mental loading and says you can practice it, too.  When your boss calls you into her office, take a few minutes first to run through a handful of likely scenarios and envision yourself navigating each one in the best possible way.  The extra prep can ease anxiety and give you the confidence to react calmly to whatever situation arises. Talk Yourself Up: Positive self-talk is quite possibly the most important skill these warriors learn during their 15-month training, says Lastra.  The most successful SEALs may not have the biggest biceps or the fastest mile, but they know how to turn their negative thoughts around.  Lastra recommends coming up with your own mantra to remind yourself that you’ve got the grit and talent to persevere during tough times. Embrace the Suck: “When the weather is foul and nothing is going right, that’s when I think, now we’re getting someplace!” says Lastra, who encourages recruits to power through the times when they’re freezing, exhausted or discouraged.  Why?  Lastra says, “The, suckiest moments are when most people give up; the resilient ones spot a golden opportunity to surpass their competitors.  It’s one thing to be an excellent athlete when the conditions are perfect,” he says.  “But when the circumstances aren’t so favorable, those who have stronger wills are more likely to rise to victory.” Take a Deep Breath: “Meditation and deep breathing help slow the cognitive process and open us up to our more intuitive thoughts,” says retired SEAL commander Mark Divine, who developed SEALFit, a demanding training program for civilians that incorporates yoga, mindfulness and breathing techniques.  He says some of his fellow SEALs became so tuned-in, they were able to sense the presence of nearby roadside bombs.  Who doesn’t want that kind of Jedi mind power?  A good place to start: Practice what the SEALs call 4 x 4 x 4 breathing.  Inhale deeply for four counts, then exhale for four counts and repeat the cycle for four minutes several times a day.  You’re guaranteed to feel calmer on any battleground. Learn to value yourself, which means to fight for your happiness. ---Ayn Rand

What do you suppose is the best within us?

Atlas Shrugged by Ayn Rand.

I’ve hired you to do a job, not to do your best—whatever that is.

Do you remember that old slogan: ‘The king is dead, long live the king’? When the carcass of my ancestors’ property is out of the way, then my mine will become the young new body of d’Anconia Copper, the kind of property my ancestors had wanted, had worked for, had deserved, but had never owned.” “Your mine? What mine? Where?” “Here,” he said, pointing toward the mountain peaks. “Didn’t you know it?” “No.” “I own a copper mine that the looters won’t reach. It’s here, in these mountains. I did the prospecting, I discovered it, I broke the first excavation. It was over eight years ago. I was the first man to whom Midas sold land in this valley. I bought that mine. I started it with my own hands, as Sebastián d’Anconia had started. I have a superintendent in charge of it now, who used to be my best metallurgist in Chile. The mine produces all the copper we require. My profits are deposited at the Mulligan Bank. That will be all I’ll have, a few months from now. That will be all I’ll need.” —to conquer the world, was the way his voice sounded on his last sentence—and she marveled at the difference between that sound and the shameful, mawkish tone, half-whine, half-threat, the tone of beggar and thug combined, which the men of their century had given to the word “need.

Do you remember that old slogan: ‘The king is dead, long live the king’? When the carcass of my ancestors’ property is out of the way, then my mine will become the young new body of d’Anconia Copper, the kind of property my ancestors had wanted, had worked for, had deserved, but had never owned.” “Your mine? What mine? Where?” “Here,” he said, pointing toward the mountain peaks. “Didn’t you know it?” “No.” “I own a copper mine that the looters won’t reach. It’s here, in these mountains. I did the prospecting, I discovered it, I broke the first excavation. It was over eight years ago. I was the first man to whom Midas sold land in this valley. I bought that mine. I started it with my own hands, as Sebastián d’Anconia had started. I have a superintendent in charge of it now, who used to be my best metallurgist in Chile. The mine produces all the copper we require. My profits are deposited at the Mulligan Bank. That will be all I’ll have, a few months from now. That will be all I’ll need.

Just as he reached the goal of long, struggling years, just as he gave shape to the truth he had sought—the last barrier fell closed before him. A young country had watched him on his way, had wondered, had begun to accept the new grandeur of his work. A country flung two thousand years back in an orgy of Classicism could find no place for him and no use. It was not necessary to design buildings any longer, only to photograph them; the architect with the best library was the best architect. Imitators copied imitations. To sanction it there was Culture; there were twenty centuries unrolling in moldering ruins; there was the great Exposition ; there was every European post card in every family album.

Well, I could say that I must aspire to build for my client the most comfortable, the most logical, the most beautiful house that can be built. I could say that I must try to sell him the best I have and also teach him to know the best. I could say it, but I won’t. Because I don’t intend to build in order to serve or help anyone. I don’t intend to build in order to have clients. I intend to have clients in order to build.

Well, I could say that I must aspire to build for my client the most comfortable, the most logical, the most beautiful house that can be built. I could say that I must try to sell him the best I have and also teach him to know the best. I could say it, but I won’t. Because I don’t intend to build in order to serve or help anyone. I don’t intend to build in order to have clients. I intend to have clients in order to build.” “How do you propose to force your ideas on them?” “I don’t propose to force or be forced. Those who want me will come to me.

Then, in the corridors outside, in the noisy confusion of leave-taking, a boy had thrown an arm about Keating’s shoulders and whispered: “Run on home and get out of the soup-and-fish, Pete, and it’s Boston for us tonight, just our own gang; I’ll pick you up in an hour.” Ted Shlinker had urged: “Of course you’re coming, Pete. No fun without you. And, by the way, congratulations and all that sort of thing. No hard feelings. May the best man win.” Keating had thrown his arm about Shlinker’s shoulders; Keating’s eyes had glowed with an insistent kind of warmth, as if Shlinker were his most precious friend; Keating’s eyes glowed like that on everybody. He had said: “Thanks, Ted, old man. I really do feel awful about that A.G.A. medal—I think you were the one for it, but you never can tell what possesses those old fogies.” And now Keating was on his way home through the soft darkness, wondering how to get away from his mother for the night.

I can afford it.” “I know it, darling. You’re one of the most powerful men in New York City.” She added, “It’s a good joke on New York City.” “It is.” “I concede that you’re in a position to do anything. That’s why I had to see you.” She added a small, gruntlike sound of amusement, to dilute her statement’s frankness. “Good,” he said, his voice comfortable and noncommittal. “I had to come here, because I thought it best, in this particular matter, not to be seen together in public.” “That is always wise.” “I seem to remember having been useful to you in the past.” “In the past—yes.” “I am sure that I can count on you.” “Of course—only isn’t that an old-fashioned, unphilosophical remark? How can we ever be sure of anything?” “Jim,” she snapped suddenly, “you’ve got to help me!” “My dear, I’m at your disposal, I’d do anything to help you,” he answered, the rules of their language requiring that any open statement be answered by a blatant lie. Lillian was slipping, he thought—and he experienced the pleasure of dealing with an inadequate adversary. She was neglecting, he noted, even the perfection of her particular trademark: her grooming. A few strands were escaping from the drilled waves of her hair—her nails, matching her gown, were the deep shade of coagulated blood, which made it easy to notice the chipped polish at their tips—and against the broad, smooth, creamy expanse of her skin in the low, square cut of her gown, he observed the tiny glitter of a safety pin holding the strap of her slip. “You’ve got to prevent it!” she said, in the belligerent tone of a plea disguised as a command. “You’ve got to stop it!” “Really? What?” “My divorce.

The lights went back to the green of safety—but she stood trembling, unable to move. That’s how it works for the travel of one’s body, she thought, but what have they done to the traffic of the soul? They have set the signals in reverse—and the road is safe when the lights are the red of evil—but when the lights are the green of virtue, promising that yours is the right-of-way, you venture forth and are ground by the wheels. All over the world, she thought—those inverted lights go reaching into every land, they go on, encircling the earth. And the earth is littered with mangled cripples, who don’t know what has hit them or why, who crawl as best they can on their crushed limbs through their lightless days, with no answer save that pain is the core of existence—and the traffic cops of morality chortle and tell them that man, by his nature, is unable to walk.

There was Train Number 193, she thought. Six weeks ago, Train Number 193 had been sent with a load of steel, not to Faulkton, Nebraska, where the Spencer Machine Tool Company, the best machine tool concern still in existence, had been idle for two weeks, waiting for the shipment—but to Sand Creek, Illinois, where Confederated Machine had been wallowing in debt for over a year, producing unreliable goods at unpredictable times. The steel had been allocated by a directive which explained that the Spencer Machine Tool Company was a rich concern, able to wait, while Confederated Machines was bankrupt and could not be allowed to collapse, being the sole source of livelihood of the community of Sand Creek, Illinois. The Spencer Machine Tool Company had closed a month ago. Confederated Machines had closed two weeks later.

You would have met him. Dagny, what are they like, those men who . . . No. Don’t answer me.” In a moment he added, “So I’ve met one of their agents.” “You’ve met two of them.” His response was a span of total stillness. “Of course,” he said dully. “I knew it . . . I just wouldn’t admit to myself that I knew . . . He was their recruiting agent, wasn’t he?” “One of their earliest and best.” He chuckled; it was a sound of bitterness and longing. “That night when they got Ken Danagger . . . I thought that they had not sent anyone after me. . . .

Somewhere, he thought, there was this boy’s mother, who had trembled with protective concern over his groping steps, while teaching him to walk, who had measured his baby formulas with a jeweler’s caution, who had obeyed with a zealot’s fervor the latest words of science on his diet and hygiene, protecting his unhardened body from germs—then had sent him to be turned into a tortured neurotic by the men who taught him that he had no mind and must never attempt to think. Had she fed him tainted refuse, he thought, had she mixed poison into his food, it would have been more kind and less fatal. He thought of all the living species that train their young in the art of survival, the cats who teach their kittens to hunt, the birds who spend such strident effort on teaching their fledglings to fly—yet man, whose tool of survival is the mind, does not merely fail to teach a child to think, but devotes the child’s education to the purpose of destroying his brain, of convincing him that thought is futile and evil, before he has started to think. From the first catch-phrases flung at a child to the last, it is like a series of shocks to freeze his motor, to undercut the power of his consciousness. “Don’t ask so many questions, children should be seen and not heard!”—“Who are you to think? It’s so, because I say so!”—“Don’t argue, obey!”—“Don’t try to understand, believe!”—“Don’t rebel, adjust!”—“Don’t stand out, belong!”—“Don’t struggle, compromise!”—“Your heart is more important than your mind!”—“Who are you to know? Your parents know best!”—“Who are you to know? Society knows best!” “Who are you to know? The bureaucrats know best!”—“Who are you to object? All values are relative!”—“Who are you to want to escape a thug’s bullet? That’s only a personal prejudice!

You have heard no concepts of morality but the mystical or the social. You have been taught that morality is a code of behavior imposed on you by whim, the whim of a supernatural power or the whim of society, to serve God’s purpose or your neighbor’s welfare, to please an authority beyond the grave or else next door—but not to serve your life or pleasure. Your pleasure, you have been taught, is to be found in immorality, your interests would best be served by evil, and any moral code must be designed not for you, but against you, not to further your life, but to drain it. “For centuries, the battle of morality was fought between those who claimed that your life belongs to God and those who claimed that it belongs to your neighbors—between those who preached that the good is self-sacrifice for the sake of ghosts in heaven and those who preached that the good is self-sacrifice for the sake of incompetents on earth. And no one came to say that your life belongs to you and that the good is to live it. “Both sides agreed that morality demands the surrender of your self-interest and of your mind, that the moral and the practical are opposites, that morality is not the province of reason, but the province of faith and force. Both sides agreed that no rational morality is possible, that there is no right or wrong in reason—that in reason there’s no reason to be moral.

He looked at his mother. He did not want to hear what she thought of this; he knew that his only chance to decide was to make the decision before he heard her; she had stopped, looking at him, ready to turn and leave the room; he knew it was not a pose—she would leave if he wished it; he wanted her to go; he wanted it desperately. He said: “Why, Mother, how can you say that? Of course I want your opinion. What ... what do you think?” She ignored the raw irritation in his voice. She smiled. “Petey, I never think anything. It’s up to you. It’s always been up to you.” “Well ...” he began hesitantly, watching her, “if I go to the Beaux-Arts ...” “Fine,” said Mrs. Keating, “go to the Beaux-Arts. It’s a grand place. A whole ocean away from your home. Of course, if you go, Mr. Francon will take somebody else. People will talk about that. Everybody knows that Mr. Francon picks out the best boy from Stanton every year for his office. I wonder how it’ll look if some other boy gets the job? But I guess that doesn’t matter.” “What ... what will people say?” “Nothing much, I guess. Only that the other boy was the best man of his class. I guess he’ll take Shlinker.” “No!” he gulped furiously. “Not Shlinker!” “Yes,” she said sweetly. “Shlinker.” “But...” “But why should you care what people will say? All you have to do is please yourself.” “And you think that Francon ...” “Why should I think of Mr. Francon? It’s nothing to me.” “Mother, you want me to take the job with Francon?” “I don’t want anything, Petey. You’re the boss.” He wondered whether he really liked his mother. But she was his mother and this fact was recognized by everybody as meaning automatically that he loved her, and so he took for granted that whatever he felt for her was love. He did not know whether there was any reason why he should respect her judgment. She was his mother; this was supposed to take the place of reasons.

But his sister Ivy was worse. She really did not care for material wealth. The alms she got was no bigger than ours, and she went about in scuffed, flat-heeled shoes and shirtwaists—just to show how selfless she was. She was our Director of Distribution. She was the lady in charge of our needs. She was the one who held us by the throat. Of course, distribution was supposed to be decided by voting—by the voice of the people. But when the people are six thousand howling voices, trying to decide without yardstick, rhyme or reason, when there are no rules to the game and each can demand anything, but has a right to nothing, when everybody holds power over everybody’s life except his own—then it turns out, as it did, that the voice of the people is Ivy Starnes. By the end of the second year, we dropped the pretense of the ‘family meetings’—in the name of ‘production efficiency and time economy,’ one meeting used to take ten days—and all the petitions of need were simply sent to Miss Starnes’ office. No, not sent. They had to be recited to her in person by every petitioner. Then she made up a distribution list, which she read to us for our vote of approval at a meeting that lasted three-quarters of an hour. We voted approval. There was a ten-minute period on the agenda for discussion and objections. We made no objections. We knew better by that time. Nobody can divide a factory’s income among thousands of people, without some sort of a gauge to measure people’s value. Her gauge was bootlicking. Selfless? In her father’s time, all of his money wouldn’t have given him a chance to speak to his lousiest wiper and get away with it, as she spoke to our best skilled workers and their wives. She had pale eyes that looked fishy, cold and dead. And if you ever want to see pure evil, you should have seen the way her eyes glinted when she watched some man who’d talked back to her once and who’d just heard his name on the list of those getting nothing above basic pittance. And when you saw it, you saw the real motive of any person who’s ever preached the slogan: ‘From each according to his ability, to each according to his need.

In the drafting room he found Tim Davis, his best friend, slouched despondently over a drawing. Tim Davis was the tall, blond boy at the next table, whom Keating had noticed long ago, because he had known, with no tangible evidence, but with certainty, as Keating always knew such things, that this was the favored draftsman of the office. Keating managed to be assigned, as frequently as possible, to do parts of the projects on which Davis worked. Soon they were going out to lunch together, and to a quiet little speak-easy after the day’s work, and Keating was listening with breathless attention to Davis’ talk about his love for one Elaine Duffy, not a word of which Keating ever remembered afterward.

The Rome of two thousand years ago rose on the shores of Lake Michigan, a Rome improved by pieces of France, Spain, Athens and every style that followed it. It was a “Dream City” of columns, triumphal arches, blue lagoons, crystal fountains and popcorn. Its architects competed on who could steal best, from the oldest source and from the most sources at once. It spread before the eyes of a new country every structural crime ever committed in all the old ones. It was white as a plague, and it spread as such.

It was not necessary to design buildings any longer, only to photograph them; the architect with the best library was the best architect. Imitators copied imitations.

the rational being he is born able to create, but must create by choice—that the first precondition of self-esteem is that radiant selfishness of soul which desires the best in all things, in values of matter and spirit, a soul that seeks above all else to achieve its own moral perfection, valuing nothing higher than itself

Wesley Mouch came next. He spoke about social planning and the necessity of unanimous rallying in support of the planners. He spoke about discipline, unity, austerity and the patriotic duty of bearing temporary hardships. “We have mobilized the best brains of the country to work for your welfare. This great invention was the product of the genius of a man whose devotion to the cause of humanity is not to be questioned, a man acknowledged by all as the greatest mind of the century—Dr. Robert Stadler!” “What?” gasped Dr. Stadler, whirling toward Ferris. Dr. Ferris looked at him with a glance of patient mildness. “He didn’t ask my permission to say that!” Dr. Stadler half-snapped, half-whispered. Dr. Ferris spread out his hands in a gesture of reproachful helplessness. “Now you see, Dr. Stadler, how unfortunate it is if you allow yourself to be disturbed by political matters, which you have always considered unworthy of your attention and knowledge. You see, it is not Mr. Mouch’s function to ask permissions.” The figure now slouching against the sky on the speakers’ platform, coiling itself about the microphone, talking in the bored, contemptuous tone of an off-color story, was Dr. Simon Pritchett. He was declaring that the new invention was an instrument of social welfare, which guaranteed general prosperity, and that anyone who doubted this self-evident fact was an enemy of society, to be treated accordingly. “This invention, the product of Dr. Robert Stadler, the pre-eminent lover of freedom—

If any part of your uncertainty,” said Galt, “is a conflict between your heart and your mind—follow your mind.” “Consider the reasons which make us certain that we are right,” said Hugh Akston, “but not the fact that we are certain. If you are not convinced, ignore our certainty. Don’t be tempted to substitute our judgment for your own.” “Don’t rely on our knowledge of what’s best for your future,” said Mulligan. “We do know, but it can’t be best until you know it.” “Don’t consider our interests or desires,” said Francisco. “You have no duty to anyone but yourself.

They’ve done their best to make it harder for you, haven’t they?” he said.

The virtue of Pride can best be described by the term: "moral ambitiousness." It means that one must earn the right to hold oneself as one's own highest value by achieving one's own moral perfection—which one achieves by never accepting any code of irrational virtues impossible to practise and by never failing to practise the virtues one knows to be rational—by never accepting an unearned guilt and never earning any, or, if one has earned it, never leaving it uncorrected—by never resigning oneself passively to any flaws in one's character—by never placing concern, fear or mood of the moment above the reality one's own self-esteem.

Money will always remain an effect and refuse to replace you as the cause. Money is the product of virtue, but it will not give you virtue and it will not redeem your vices. Money will not give you the unearned, neither in matter nor in spirit. Is this the root of your hatred of money? “Or did you say it’s the love of money that’s the root of all evil? To love a thing is to know and love its nature. To love money is to know and love the fact that money is the creation of the best power within you, and your passkey to trade your effort for the effort of the best among men. It’s the person who would sell his soul for a nickel, who is loudest in proclaiming his hatred of money—and he has good reason to hate it. The lovers of money are willing to work for it. They know they are able to deserve it.

Those whom he kept for a month became his friends for life. They did not call themselves friends; they did not praise him to outsiders; they did not talk about him. They knew only, in a dim way, that it was not loyalty to him, but to the best within themselves.

And, the best short definition of natural rights and property rights I can give you is to be found in five paragraphs from Ayn Rand’s essay, “Man’s Rights,” in the book The Virtue Of Selfishness–Copyright 1963

Above all, don’t overestimate your own power as an individual. Founders are important not because they are the only ones whose work has value, but rather because a great founder can bring out the best work from everybody at his company. That we need individual founders in all their peculiarity does not mean that we are called to worship Ayn Randian “prime movers” who claim to be independent of everybody around them. In this respect Rand was a merely half-great writer: her villains were real, but her heroes were fake. There is no Galt’s Gulch. There is no secession from society. To believe yourself invested with divine self-sufficiency is not the mark of a strong individual, but of a person who has mistaken the crowd’s worship—or jeering—for the truth. The single greatest danger for a founder is to become so certain of his own myth that he loses his mind. But an equally insidious danger for every business is to lose all sense of myth and mistake disenchantment for wisdom.

Among the many values that art can offer, the subtlest one - and, perhaps, the most inspiring - is the sight of talent, talent as such, the spectacle of human ability actualizing its best potential. In the presence of a great achievement, you feel as if you were seeing two art works: one is the object before you, the other is the artist who made himself capable of creating it.

Nothing can make it moral to destroy the best. One can't be punished for beeing good. One can't be penalized for ability. If that is right, then we'd better start slaughtering one another, because there isn't any right at all in the world.

And chances are that if you wanted to do well in that final, citing Ayn Rand probably wasn’t the best strategy.