The Objective Standard Blog

Why Harry Reid Loves Social Security

Harry Reid“Social Security is the most successful social program in the history of the world,” says Harry Reid, the Democratic senator of Nevada. Investors Business Daily replies:

Successful? A program that socks future generations with trillions in higher taxes and lower standards of living? A program that’s already running in the red and whose unsustainable finances promise to push the U.S. to the verge of bankruptcy?

Investors Business Daily is of course correct. By any fiscal standard, Social Security has been an abject failure. But what the IBD editorial staff misses is that politicians such as Reid are not concerned with that standard. They are concerned with a moral standard—specifically that of altruism, the idea that being moral consists in self-sacrificially serving others.

To those who embrace altruism, Social Security must be regarded as successful. Why? Because Social Security, like all welfare programs, demands sacrifice. It forces some Americans to sacrifice for the sake of others, enshrining in law the view that no man has a right to exist for his own sake. This is why individuals such as Reid love it—no matter the consequences for America.

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Image: http://commons.wikimedia.org/wiki/File:Harry_Reid_SCHIP.jpg

Posted in: Individual Rights and Law, Philosophy

The Summer Issue of TOS

Summer 2010The print edition of the Summer issue has been mailed; the online and e-book versions have been posted to our website; and the audio version will be posted on Wednesday, June 30. (Due to production setbacks, the print edition mailed a few days late. I apologize for the delay.)

The contents of the Summer issue are:

From the Editor

Letters and Replies

ARTICLES

Israel and America’s Flotilla Follies (and How To Avoid Them in the Future)
by Craig Biddle

Why Anthony Daniels Smears Ayn Rand
by Alan Germani

How to Protect Yourself Against ObamaCare
by Paul Hsieh

The Montessori Method: Educating Children for a Lifetime of Learning and Happiness
by Heike Larson

A Review of the Korean Television Series Dae Jang Geum
by Sarah Biddle

An Interview with Philosopher of Science David Harriman

Objective Moral Virtues: Principled Actions
by Craig Biddle

BOOKS REVIEWED

Freethinkers: A History of American Secularism, by Susan Jacoby
Reviewed by Daniel Wahl

The Beginnings of Western Science: The European Scientific Tradition in Philosophical, Religious, and Institutional Context, Prehistory to A.D. 1450, 2nd ed., by David C. Lindberg
Reviewed by Frederick Seiler

The Greatest Trade Ever: The Behind-the-Scenes Story of How John Paulson Defied Wall Street and Made Financial History, by Gregory Zuckerman
Reviewed by Daniel Wahl

That First Season, by John Eisenberg
Reviewed by Joseph Kellard

If you have not yet subscribed to TOS, you can do so now and achieve instant access to this new issue and all back issues. Subscriptions start as low as $29. Subscribe online or by calling 800-423-6151.

Enjoy!

Posted in: Announcements, Ayn Rand and Objectivism, Business and Economics, Education, Foreign Policy and War, Healthcare, History, Individual Rights and Law, Philosophy, Science and Technology, The Arts

Today is “Everybody Draw Mohammed Day”

Here is the final batch of drawings of Mohammed, in defense of the requirements of human life and civilized society. In honor of “Everybody Draw Mohammed Day,” we have placed all of the drawings together on a single dedicated page, which can be found here.

I wish to thank those who participated in this campaign, and to encourage everyone to distribute this link far and wide today. Let the world know that you will not be silenced.


Drawing of Mohammed by Mark Wickens


Drawing of Mohammed by William Green


Drawing of Mohammed by Amit Ghate


Drawing of Mohammed by Andy Fingerhut


Drawing of Mohammed by David Chayes


Drawing of Mohammed by Jeffery Small


Drawing of Mohammed by Martin Gasser


Drawing of Mohammed by Diana Hsieh


Drawing of Mohammed by Richard Watts


Drawing of Mohammed by Meredith McCurdy


Drawing of Mohammed by Gus Van Horn


Drawing of Mohammed by Kyle Haight


Drawing of Mohammed by Greg Perkins


Drawing of Mohammed by Anne Haight

Posted in: Announcements, Events, Foreign Policy and War, Individual Rights and Law, Philosophy, Religion

Drawings of Mohammed, in Defense of Life: Last Call

“Everybody Draw Mohammed Day” is tomorrow, May 20. If you’d like to participate and help defend the requirements of human life and civilized society, please email your drawings to blog@TheObjectiveStandard.com by midnight tonight (May 19).

Posted in: Announcements, Foreign Policy and War, Individual Rights and Law, Philosophy, Religion, The Arts

Drawings of Mohammed, in Defense of Life—Batch #3

Here’s another set of drawings of Mohammed, in defense of human life. If you wish to contribute a drawing, please email it to blog@TheObjectiveStandard.com.


Drawing of Mohammed by Sharon Armstrong


Drawing of Mohammed by Mary Barbour


Drawing of Mohammed by Jason McCurdy


Drawing of Mohammed by Michael Garrett


Drawing of Mohammed by Steve Miller


Drawing of Mohammed by Alan Germani



Drawings of Mohammed by David Weatherell

Posted in: Announcements, Foreign Policy and War, Individual Rights and Law, Philosophy, Religion, The Arts

More Drawings of Mohammed, in Defense of Life

Here is another batch of drawings of Mohammed, in defense of human life. If you wish to contribute a drawing, please email it to blog@TheObjectiveStandard.com.


Drawing of Mohammed by Nick Stanley


Drawing of Mohammed by Jason Crawford


“A New America? No thanks!”
Drawing of Mohammed by Hannah Krening


Drawing of Mohammed by Charise Mirabal


Drawing of Mohammed by Nicholas Provenzo


Drawing of Mohammed by Ken Andrews


Drawing of Mohammed by Stephen Bourque


Drawing of Mohammed by Stella Daily

Posted in: Announcements, Foreign Policy and War, Individual Rights and Law, Philosophy, Religion, The Arts

Drawings of Mohammed, in Defense of Human Life

Islamists have called for the murder of Salman Rushdie, and have attempted to assassinate him, for his “blasphemous” depiction of Mohammed in his novel The Satanic Verses . . . Islamists slit the throat of Theo van Gogh and stuck a knife in his chest for directing the film Submission, which depicted Islamic violence against women . . . Islamists have threatened to murder Ayaan Hirsi Ali for writing the script and doing the voiceover for Submission . . . Islamists have attempted to assassinate Kurt Westergaard for drawing a cartoon of Mohammed . . . Islamists have attempted to assassinate Geert Wilders for producing the film Fitna, which showed that the Koran calls for violence against infidels . . . Islamists have threatened to murder Matt Stone and Trey Parker for depicting Mohammed dressed as a bear in a South Park cartoon . . .

When will this end? Certainly not before those of us who recognize the vital nature of the freedom of speech speak up against such evil.

How can we speak up and be heard? One way is by participating in “Everybody Draw Mohammed Day,” which is May 20.

Why should you participate? Because freedom of speech is a requirement of your life and the lives of your loved ones.

When and to the extent that individuals are forbidden to express their views, whether by force or the threat thereof, they are unable to function in a manner fully conducive to human life; they are unable to act fully on their basic means of living, the judgment of their mind; thus, they are unable to live fully as human beings. They might not be murdered (as van Gogh was). They might not have to go into hiding or have 24/7 security (as Rushdie, Ali, and Wilders have had to do). But, to the extent that individuals are forbidden to express their views, their lives are throttled (as Stone and Parker’s have been).

Recognition of this fact is what gives rise to the moral right to freedom of speech: the truth that people morally must be left free to express their views regardless of what others think or feel about those views. This right is not an opinion, nor a gift from “God,” nor a permission from government; it is the recognition of an immutable fact—the fact that a fully human life requires the freedom of expression.

Freedom of speech is also the last leg of civilized society. If we lose it, our only means of returning to a state in which we can live as human beings is to take up arms against those who have forbidden us to speak.

For these reasons, The Objective Standard will participate in “Everybody Draw Mohammed Day.” And in order to advertise this vital new holiday, we will post in advance, on this blog, batches of the drawings of Mohammed that we receive between now and May 20. Then, on May 20, we will post all of the drawings together in a unified defense of the requirements of human life and civilized society.

I hope you will join us.

The drawings received to date are posted below. If you wish to contribute a drawing, please email it to blog@TheObjectiveStandard.com.


Drawing of Mohammed by Ari Armstrong


Drawing of Mohammed by Jennifer Armstrong


Drawing of Mohammed by Bosch Fawstin


Drawing of Mohammed by Gideon Reich


Drawing of Mohammed by Martin Lundqvist


Drawing of Mohammed by Barbara Herndon


Drawing of Mohammed by Adam Reed


Drawing of Mohammed by Daniel Wahl


Drawing of Mohammed by Kelly Valenzuela


Drawing of Mohammed by Jenna Becker


Drawing of Mohammed by Francisco Gutierrez


Drawing of Mohammed by Ed Cline

Posted in: Announcements, Events, Foreign Policy and War, Individual Rights and Law, Philosophy, Religion, The Arts

On April 22, Celebrate Exploit-the-Earth Day

Exploit the Earth or Die™

Because Earth Day is intended to further the cause of environmentalism—and because environmentalism is an anti-human ideology—on April 22, those who care about human life should not celebrate Earth Day; they should celebrate Exploit-the-Earth Day.

Exploiting the Earth—using the raw materials of nature for one’s life-serving purposes—is a basic requirement of human life. Either man takes the Earth’s raw materials—such as trees, petroleum, aluminum, and atoms—and transforms them into the requirements of his life, or he dies. To live, man must produce the goods on which his life depends; he must produce homes, automobiles, computers, electricity, and the like; he must seize nature and use it to his advantage. There is no escaping this fact. Even the allegedly “noble” savage must pick or perish. Indeed, even if a person produces nothing, insofar as he remains alive he indirectly exploits the Earth by parasitically surviving off the exploitative efforts of others.

According to environmentalism, however, man should not use nature for his needs; he should keep his hands off “the goods”; he should leave nature alone, come what may. Environmentalism is not concerned with human health and wellbeing—neither ours nor that of generations to come. If it were, it would advocate the one social system that ensures that the Earth and its elements are used in the most productive, life-serving manner possible: capitalism.

Capitalism is the only social system that recognizes and protects each individual’s right to life, liberty, property, and the pursuit of happiness. Under capitalism, people are fully free to choose their goals, to identify the means of attaining them, and to act on their best judgment. Accordingly, those who recognize that in order to live well they and their loved ones need abundant energy, clean air, clean water, and the like tend to use the available resources rationally, with an eye to the distant future. Further, under capitalism, if a person (or corporation) spews toxins onto someone’s land, or poisons his water supply, or in any other way violates his property rights, the offender is held accountable in a court of law. But, so long as a person does not violate anyone’s rights, he is free to act in accordance with his basic means of living: the judgment of his mind.

Environmentalism, of course, does not and cannot advocate capitalism, because if people are free to act on their judgment, they will strive to produce and prosper; they will transform the raw materials of nature into the requirements of human life; they will exploit the Earth and live.

Environmentalism rejects the basic moral premise of capitalism—the idea that people should be free to act on their judgment—because it rejects a more fundamental idea on which capitalism rests: the idea that the requirements of human life constitute the standard of moral value. While the standard of value underlying capitalism is human life (meaning, that which is necessary for human beings to live and prosper), the standard of value underlying environmentalism is nature untouched by man.

The basic principle of environmentalism is that nature (i.e., “the environment”) has intrinsic value—value in and of itself, value apart from and irrespective of the requirements of human life—and that this value must be protected from its only adversary: man. Rivers must be left free to flow unimpeded by human dams, which divert natural flows, alter natural landscapes, and disrupt wildlife habitats. Glaciers must be left free to grow or shrink according to natural causes, but any human activity that might affect their size must be prohibited. Naturally generated carbon dioxide (such as that emitted by oceans and volcanoes) and naturally generated methane (such as that emitted by swamps and termites) may contribute to the greenhouse effect, but such gasses must not be produced by man. The globe may warm or cool naturally (e.g., via increases or decreases in sunspot activity), but man must not do anything to affect its temperature.

In short, according to environmentalism, if nature affects nature, the effect is good; if man affects nature, the effect is evil.

Stating the essence of environmentalism in such stark terms raises some illuminating questions: If the good is nature untouched by man, how is man to live? What is he to eat? What is he to wear? Where is he to reside? How can man do anything his life requires without altering, harming, or destroying some aspect of nature? In order to nourish himself, man must consume meats, fruits, and vegetables. In order to make clothing, he must skin animals, pick cotton, manufacture polyester, and the like. In order to build a house—or even a hut—he must cut down trees, dig up clay, make fires, bake bricks, and so forth. Each and every action man takes to support or sustain his life entails the exploitation of nature. Thus, on the premise of environmentalism, man has no right to exist.

It comes down to this: Each of us has a choice to make. Will I recognize that man’s life is the standard of moral value—that the good is that which sustains and furthers human life—and thus that people have a moral right to use the Earth and its elements for their life-serving needs? Or will I accept that nature has “intrinsic” value—value in and of itself, value apart from and irrespective of human needs—and thus that people have no right to exist?

There is no middle ground here. Either human life is the standard of moral value, or it is not. Either nature has intrinsic value, or it does not.

On April 22, make clear where you stand. Don’t celebrate Earth Day; celebrate Exploit-the-Earth Day—and let your friends, family, and associates know why.

Posted in: Announcements, Environmentalism, Events, Individual Rights and Law, Philosophy, Science and Technology

The Spring 2010 Issue of TOS

Spring 2010

The print edition of the Spring issue has been mailed, and the online version has been posted to our website. The contents are:

From the Editor

Letters and Replies

ARTICLES

Citizens United and the Battle for Free Speech in America
by Steve Simpson

Government-Run Health Care vs. the Hippocratic Oath
by Paul Hsieh

The Virtue of Treating People Like Animals: Why Human Health Care Should Mirror Veterinary Health Care
by Sarah Gelberg

The Practicality of Private Waterways
by J. Brian Phillips and Alan Germani

Norman Borlaug: The Man Who Taught People To Feed Themselves
by Audra Hilse

Making Life Meaningful: Living Purposefully
by Craig Biddle

BOOKS REVIEWED

Infidel by Ayaan Hirsi Ali
Reviewed by Heike Larson

Winning the Unwinnable War: America’s Self-Crippled Response to Islamic Totalitarianism edited by Elan Journo
Reviewed by Grant W. Jones

Why Are Jews Liberals? by Norman Podhoretz
Reviewed by Gideon Reich

Capitalism Unbound: The Incontestable Moral Case for Individual Rights by Andrew Bernstein
Reviewed by Ari Armstrong

Essays on Ayn Rand’s Atlas Shrugged, edited by Robert Mayhew
Reviewed by Daniel Wahl

The Sparrowhawk Series, by Edward Cline
Reviewed by Dina Schein Federman

Born to Run: A Hidden Tribe, Superathletes, and the Greatest Race the World Has Never Seen by Christopher McDougall
Reviewed by Daniel Wahl

Your Inner Fish: A Journey Into the 3.5-Billion-Year History of the Human Body by Neil Shubin
Reviewed by David H. Mirman

Newton and the Counterfeiter: the Unknown Detective Career of the World’s Greatest Scientist by Thomas Levenson
Reviewed by Daniel Wahl

If you have not yet subscribed to TOS, you can do so now and achieve instant access to this new issue and all back issues. Subscribe online or by calling 800-423-6151.

Enjoy!

Posted in: Announcements, Ayn Rand and Objectivism, Business and Economics, Foreign Policy and War, Healthcare, History, Individual Rights and Law, Philosophy, Religion, Science and Technology, The Arts

Evolutionary Theory and the Global Warming Hypothesis: A World (of Evidence) Apart

A recent story in the New York Times draws attention to recent legislative attempts by creationists to force public schools to “teach the controversy” between evolution and creationism, and between the man-made global warming hypothesis and criticisms of it.

Two recent developments have pushed the creationists to draw parallels between the controversies. First, attempts to enforce the view that evolution is “only a theory” have been struck down on the grounds of church/state separation. (The court noted that no other scientific theory of equal evidential status has been singled out for such demotion.) Second, the recent “ClimateGate” scandal—in which hacked emails from the Climate Research Unit at the University of East Anglia revealed what appears to be evidence of a conspiracy to fudge and suppress data—has raised fresh doubts about the veracity of the climate science behind the recent push to regulate carbon emissions.

On the question of whether doubts about evolution and those about man-made global warming are justified, the Times article reveals a remarkable degree of agreement between the pro- and anti-evolution camps. According to John G. West of the Discovery Institute, which promulgates creationism, “There is a lot of similar dogmatism on this issue. . . . We think analyzing and evaluating scientific evidence is a good thing, whether that is about global warming or evolution.” On the other side, Lawrence M. Krauss, a pro-evolution physicist at Arizona State University, “described the move toward climate-change skepticism as a predictable offshoot of creationism.” Says Krauss:

Wherever there is a battle over evolution now [. . .] there is a secondary battle to diminish other hot-button issues like Big Bang and, increasingly, climate change. It is all about casting doubt on the veracity of science—to say it is just one view of the world, just another story, no better or more valid than fundamentalism.

Both sides are right to some degree. “Many scientists” agree with both evolutionary theory and the theory of man-made global warming. As the Times summarizes it: 

For mainstream scientists, there is no credible challenge to evolutionary theory. They oppose the teaching of alternative views like intelligent design, the proposition that life is so complex that it must be the design of an intelligent being. And there is wide agreement among scientists that global warming is occurring and that human activities are probably driving it.

But suppose for the moment that every scientist on the planet expressed belief in both theories. Suppose further that as laymen, we have no way of assessing all of the technical details of each theory. Could we nevertheless identify differences between the quality of the evidence scientists appeal to in support of their theories?

Even moderately educated adults know (or could readily learn) that Darwin’s theory of evolution by natural selection is based on a vast array of evidence accumulated over more than a century and a half of investigation. It integrates observations from a variety of disparate scientific disciplines: Linnaeus’ taxonomy of the species, Lyell’s geology, Malthus’ population dynamics, as well as Darwin’s own collection of data from biogeography, paleontology, comparative anatomy, comparative embryology, and common sense observations about the success of dog breeders. And following Darwin’s own work, which integrated all of that, other scientists discovered further evidence in support of his theory—evidence such as later 20th-century discoveries in biochemistry that accounted for the mechanism by which evolved traits are passed on to descendents.

Compare such evidence to the evidence supporting the hypothesis of man-made global warming. A simple first pass indicates that the theory is relatively young compared to Darwin’s: Scientists have only considered it seriously for the last thirty years. Even now, the data alleged to support the theory is poor compared to the plethora of evidence in support of evolution. The most direct data scientists have about temperature extends back only about 100 years; the rest of their evidence is itself a product of inference based on ice cores and tree rings. And scientists do not yet clearly understand the role of CO2 as a factor contributing to temperature change. Many say there is evidence suggesting that other factors, such as sunspots, may play a bigger role.

Whatever the merits of the hypothesis of man-made global warming, it cannot claim the evidential virtues of the theory of evolution. Evolution by natural selection is the central integrating principle of the entire field of biology. As evolutionary biologist Theodosius Dobzhansky put it, “Nothing in biology makes sense except in the light of evolution.” The hypothesis of man-made global warming is far from central to climate science, and could be dispensed with without altering our understanding of other climate principles.

Even leaving aside questions about the comparative quality and comprehensiveness of the evidence behind each theory, there is an additional factor that could lead us rationally to doubt one theory but not the other: the factor of ideological and political motivation.

Acceptance of evolutionary theory does not serve any ordinary or obvious political agenda. Each side of the political spectrum has attempted to lay claim to the theory, whether Herbert Spencer’s social Darwinist argument for laissez-faire, or Peter Singer’s invocation of a “Darwinian Left.”

Contrast this with man-made global warming hypothesis—a thesis advanced after our culture had been steeped for decades in environmentalist and anti-capitalist ideology. Long before scientists considered the effect of carbon dioxide on temperature and human well-being, intellectuals had convinced themselves (and others) that capitalism is evil and that human material progress is an arrogant intrusion in nature. That a scientific theory consonant with this view is now being asserted—and that the scientists pushing the theory are funded by cultural and governmental institutions insistent upon further entrenching the environmentalist and anti-capitalist ideology—could easily appear too convenient to be a coincidence.

Even if the global warming hypothesis turns out to be true, given the comparative quality of evidence currently in support of it and the legitimate concern regarding motivations behind the theory, there are plenty of rational grounds to doubt the veracity of its advocates. This stands in stark contrast with evolutionary theory.

It is no surprise that creationists would exploit legitimate doubts about the hypothesis that human activity is causing global warming to cast doubt on completely legitimate science: As advocates of faith, they are critical of the scientific method as such. But it is also not surprising that die-hard defenders of the hypothesis would attempt to smear all critics of their view as akin in motivation to creationists: They have already attempted the same smear job by labeling critics of global warming as “denialists,” likening them to Holocaust deniers—as if the certainty of man-made global warming were on par with the occurrence of the Holocaust.

Both of these groups are on the non-objective premise of finding ways to criticize everything believed by an opposing group. The consensus of modern scientists, in their view, is either all up for doubt or all sacrosanct. But the hallmark of objectivity in this context is the ability to evaluate as true or false different components of a theory or hypothesis. Considering the genuine difference in the evidential status between evolutionary theory and the man-made global warming hypothesis, all interested parties should insist on such objectivity.

Posted in: Environmentalism, Philosophy, Religion, Science and Technology