The Objective Standard Blog
Topics: Science and Technology
Monday, June 28, 2010
The Summer Issue of TOS
The 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:
ARTICLES
Israel and America’s Flotilla Follies (and How To Avoid Them in the Future)
by Craig BiddleWhy Anthony Daniels Smears Ayn Rand
by Alan GermaniHow to Protect Yourself Against ObamaCare
by Paul HsiehThe Montessori Method: Educating Children for a Lifetime of Learning and Happiness
by Heike LarsonA Review of the Korean Television Series Dae Jang Geum
by Sarah BiddleAn Interview with Philosopher of Science David Harriman
Objective Moral Virtues: Principled Actions
by Craig BiddleBOOKS REVIEWED
Freethinkers: A History of American Secularism, by Susan Jacoby
Reviewed by Daniel WahlThe 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 SeilerThe 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 WahlThat 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
Monday, April 26, 2010
The Government May Soon Control All Waters
James Oberstar, a representative from Minnesota, is attempting to rewrite the Clean Water Act so that the government has control of all waters—not just those that are navigable. This includes everything from puddles and ponds to irrigation ditches.
Investors Business Daily points out that farmers should be concerned. “The Oberstar bill gives federal regulators the power to police farming practices and to take their land through regulatory restrictions if those practices are deemed to be in violation of the law.”
But everyone, not just farmers, is affected. The economy is an integrated whole; that which affects the businesses of fishermen, farmers, shippers, and energy producers affects the lives of everyone in the marketplace. Oberstar’s bill, by dictating how producers may and may not use water, and thus violating their right to liberty, would throttle the production of everything from fish to cotton to transportation to energy. It would make the production, availability, and prices of all such goods dependent on the whims of bureaucrats.
Further, given its unlimited scope, the bill effectively negates private property. In principle, if the bill became law, the government could take control of any plot of land on which water flows or rain falls. In the 20th century, the Soviet Union, Maoist China, and other governments seized such power over property and citizens. The result? Millions starved to death while millions more lived in squalor.
Will Americans sit idly by while Oberstar and his ilk take one large step in that direction by nationalizing water? Or will we stop them?
Related Articles:
- The Practicality of Private Waterways
- The California Coastal Commission: A Case Study in Government Assault on Property Rights
Related Posts:
- The Little Dictators
- There’s Nothing “Bright” About the Stimulus Bill
- Capitalism: The Only Moral System
Image: Wiki Commons
Posted in: Business and Economics, Environmentalism, Individual Rights and Law, Science and Technology
Wednesday, April 14, 2010
On April 22, Celebrate Exploit-the-Earth Day

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
Wednesday, March 24, 2010
The Spring 2010 Issue of TOS

The print edition of the Spring issue has been mailed, and the online version has been posted to our website. The contents are:
ARTICLES
Citizens United and the Battle for Free Speech in America
by Steve SimpsonGovernment-Run Health Care vs. the Hippocratic Oath
by Paul HsiehThe Virtue of Treating People Like Animals: Why Human Health Care Should Mirror Veterinary Health Care
by Sarah GelbergThe Practicality of Private Waterways
by J. Brian Phillips and Alan GermaniNorman Borlaug: The Man Who Taught People To Feed Themselves
by Audra HilseMaking Life Meaningful: Living Purposefully
by Craig BiddleBOOKS REVIEWED
Infidel by Ayaan Hirsi Ali
Reviewed by Heike LarsonWinning the Unwinnable War: America’s Self-Crippled Response to Islamic Totalitarianism edited by Elan Journo
Reviewed by Grant W. JonesWhy Are Jews Liberals? by Norman Podhoretz
Reviewed by Gideon ReichCapitalism Unbound: The Incontestable Moral Case for Individual Rights by Andrew Bernstein
Reviewed by Ari ArmstrongEssays on Ayn Rand’s Atlas Shrugged, edited by Robert Mayhew
Reviewed by Daniel WahlThe Sparrowhawk Series, by Edward Cline
Reviewed by Dina Schein FedermanBorn to Run: A Hidden Tribe, Superathletes, and the Greatest Race the World Has Never Seen by Christopher McDougall
Reviewed by Daniel WahlYour Inner Fish: A Journey Into the 3.5-Billion-Year History of the Human Body by Neil Shubin
Reviewed by David H. MirmanNewton 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
Friday, March 19, 2010
Periodic Table of the Sciences
David Harriman’s Logical Leap: Induction in Physics won’t be available for purchase until this summer. But an interesting application of Harriman’s work on science to the development of an innovative science curriculum is available now—thanks to the Falling Apple Science Institute (which Harriman co-founded with Tom VanDamme). The application is called the Periodic Table of the Sciences.
The Periodic Table of the Sciences is a graphical description of Falling Apple’s vision for science education. Within each column, the table shows the stages of development (from bottom to top) of the five major theories that are essential to a basic education in science. The order of the columns (from left to right) reflects the fact that each theory is a prerequisite for the next.
The concepts of science have a necessary order. Kepler’s laws of planetary motion must come before Newton’s law of universal gravitation, electric charge before atomic theory, and atomic theory before modern biology. This logical order is shown in the table—vertically in the development of each theory and horizontally in the progression from one theory to the next. Thus, the Periodic Table of the Sciences captures the integration and the hierarchy of scientific knowledge.
For students and teachers, the table serves as a reference that demands an answer to two crucial questions: what previous knowledge does an idea rest on, and where does the new knowledge lead?
Each box, for four of the five major theories, currently contains a brief view of what Falling Apple Science thinks should be taught at that stage of knowledge. This provides a glimpse of an inductive K-12 science curriculum and its logical order. For a more in-depth analysis, see Harriman’s articles in TOS:
- Enlightenment Science and its Fall
- The 19th-Century Atomic War
- Induction and Experimental Method
- Isaac Newton: Discoverer of Universal Laws
- Proof of the Atomic Theory
- Errors in Inductive Reasoning
Posted in: Education, Science and Technology
Thursday, March 18, 2010
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
Thursday, March 11, 2010
The Spring Issue of TOS

The print edition of the Spring issue of TOS is at press and will be mailed shortly; the online version will be accessible to subscribers beginning March 20; and the Kindle edition will be delivered to Kindle subscribers on March 30. For promotional purposes, we are making Steve Simpson’s article “Citizens United and the Battle for Free Speech in America” available on our website early and for free.
The contents of the Spring issue are:
ARTICLES
Citizens United and the Battle for Free Speech in America by Steve Simpson
Government-Run Health Care vs. the Hippocratic Oath
by Paul HsiehThe Virtue of Treating People Like Animals: Why Human Health Care Should Mirror Veterinary Health Care
by Sarah GelbergThe Practicality of Private Waterways
by J. Brian Phillips and Alan GermaniNorman Borlaug: The Man Who Taught People To Feed Themselves
by Audra HilseMaking Life Meaningful: Living Purposefully
by Craig BiddleBOOKS REVIEWED
Infidel by Ayaan Hirsi Ali
Reviewed by Heike LarsonWinning the Unwinnable War edited by Elan Journo
Reviewed by Grant W. JonesWhy Are Jews Liberals? by Norman Podhoretz
Reviewed by Gideon ReichCapitalism Unbound by Andrew Bernstein
Reviewed by Ari ArmstrongEssays on Ayn Rand’s Atlas Shrugged edited by Robert Mayhew
Reviewed by Daniel WahlThe Sparrowhawk Series by Edward Cline
Reviewed by Dina Schein FedermanBorn to Run by Christopher McDougall
Reviewed by Daniel WahlYour Inner Fish by Neil Shubin
Reviewed by David H. MirmanNewton and the Counterfeiter by Thomas Levenson
Reviewed by Daniel Wahl
If you have not yet subscribed to TOS, why not do so today? You can subscribe online or by calling 800-423-6151.
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
Wednesday, February 17, 2010
The Logical Leap: Induction in Physics
Penguin has announced that July 6, 2010 is the official release date for David Harriman’s book, The Logical Leap: Induction in Physics.
Here’s the blurb from the back cover:
A groundbreaking solution to the problem of induction, based on Ayn Rand’s theory of concepts
Inspired by and expanding on a series of lectures by Leonard Peikoff, David Harriman presents a fascinating answer to the problem of induction—that is, the epistemological question of how we know the truth of inductive generalizations.
Ayn Rand presented her revolutionary theory of concepts in her book Introduction to Objectivist Epistemology. As Dr. Peikoff subsequently explored inductive reasoning, he sought out David Harriman, a physicist who has taught philosophy, for his expert knowledge of the scientific discovery process.
Here, Harriman presents the result of collaboration between scientist and philosopher. Beginning with a detailed discussion of the role of mathematics and experiment in validating generalizations in physics—looking closely at the reasoning of scientists such as Galileo, Kepler, Newton, Lavoisier, and Maxwell—Harriman skillfully identifies the method by which we discover laws of nature. Refuting the skepticism that is epidemic in contemporary philosophy of science, Harriman offers demonstrable evidence of the power of reason. He then argues that philosophy itself is an inductive science—the science that teaches the scientist how to be scientific.
You can see the Table of Contents and First Pages at Falling Apple Science Institute, and you can preorder the book at Amazon.com. For a preview of Harriman’s work on this subject, see his TOS articles:
- Enlightenment Science and its Fall
- The 19th-Century Atomic War
- Induction and Experimental Method
- Isaac Newton: Discoverer of Universal Laws
- Proof of the Atomic Theory
- Errors in Inductive Reasoning
Posted in: Announcements, Philosophy, Science and Technology
Monday, January 25, 2010
The Real Goal of the Green Climate Crusade
An event announcement from the Ayn Rand Center for Individual Rights:
A talk at the University of Michigan at Ann Arbor
Who: Dr. Keith Lockitch, fellow focusing on science and environmentalism at the Ayn Rand Center for Individual Rights
What: A talk examining the drastic claims put forth by environmentalists, and a critical look at their fundamental goal
Where: Angell Hall, Auditorium C, University of Michigan at Ann Arbor, Ann Arbor, MI 48105
When: Wednesday, February 3, 2010, at 7:30 p.m.
Description: Environmentalists claim that our use of carbon-based energy is altering the climate, making us more vulnerable to climate disasters. Human survival, they insist, requires the immediate abandonment of fossil fuels in favor of carbon-free sources. So why do environmentalist groups vehemently oppose projects involving every alternative form of energy ever proposed to replace fossil fuels–including wind farms and solar power plants? And why do they ignore the dramatic degree to which industrial development under capitalism has reduced the risk of harm from severe climate events? Before we rush headlong into drastic climate policies and energy rationing, a critical examination of these policies is urgently needed. Dr. Lockitch will address these important issues and answer audience questions.
Admission: FREE. Open to students and the public.
Bio: Dr. Keith Lockitch is a fellow focusing on science and environmentalism at the Ayn Rand Center for Individual Rights. He teaches writing courses for the Objectivist Academic Center’s undergraduate program and a history of physics course for the graduate program. His writings have appeared in publications such as the Orange County Register, San Francisco Chronicle, Australia’s Herald Sun and the Canberra Times, and USA Today magazine. Dr. Lockitch has been a frequent guest on radio shows such as The Thom Hartmann Program. Prior to joining ARI in 2003, Dr. Lockitch was a postdoctoral researcher in physics at the University of Illinois and at Pennsylvania State University. He is an alumnus of the Objectivist Graduate Center.
More information: Please e-mail Adam Gaglio, president of the University of Michigan Students of Objectivism, at agaglio@umich.edu.
Please note: The above event is organized, hosted and sponsored by an individual campus club. Although ARI provides financial support, educational materials and speakers for eligible student clubs, campus clubs are organizations independent of ARI. ARI does not necessarily endorse the content of the lectures and sessions offered.
Copyright © 2009 Ayn Rand® Institute. All rights reserved.
Posted in: Announcements, Environmentalism, Events, Individual Rights and Law, Science and Technology
Thursday, January 21, 2010
The Missile Gap and the Morality Gap

In my post about the contradiction between the technological sophistication of the Burj Dubai and the primitive superstition on display in the mosque at its pinnacle, I argued that this disparity is another example of the general disparity in progress between science and morality. But what accounts for this gap?
Two reviews in last week’s New York Times Book Review provide a clue.
The first, commenting on the first Soviet test of an atomic bomb in 1949, speaks of the nuclear arms race with the United States that followed:
Those years are some of the most complicated in American history. Great successes, like the Marshall Plan, combined with one monumental failure: the beginning of a catastrophically unwise arms race. Somehow, rational decision was piled upon rational decision to create something utterly irrational. Four decades later, two countries with few disputes over land had lavished trillions of dollars and rubles on world-destroying weapons.
The second, also a story of postwar technological intrigue, comments on how Werner von Braun, onetime architect of the Nazi V-2 program, could have acquired respectability for his work on the U.S. space program:
[In the author’s view,] von Braun escaped from the sphere of moral judgment with the help of the American authorities, who wanted to employ him in the missile and space programs. [The author’s] aim is to make him answerable, if only posthumously, for what he did. And he has a more general point to make, too: scientists and engineers, by claiming to be “apolitical,” often escape being held to account for what they help to produce. In other words, von Braun is an egregious example of a more general phenomenon.
What is the “more general phenomenon” here, and what does it have to do with the passage from the first review?
The first passage characterizes Soviet and American military decisions as equally rational. But why would anyone describe the actions of a brutal totalitarian regime as equal in rationality to those of the government of a free nation? One could portray Soviet decisions as “rational” only by judging their effectiveness as a means to an end, without judging the rationality of the end itself. That is, one could consider the Soviet construction of a bomb to be a “rational” means of defending the regime against foreign threats only by leaving aside the question of whether it is rational for an oppressive regime to maintain its grip on power in the first place.
The view that rationality judges only of means, not of ends, is the “general phenomenon” of which von Braun and too many other scientists are guilty. These scientists assume that they need not evaluate the ends for which their discoveries and creations are used, and that scientific rationality has nothing to contribute to the evaluation of these ends. Science, they think, is “value free,” and the ends of action can only be judged non-scientifically.
This “general phenomemon” is a contemporary version of a view made famous by the British philosopher, David Hume, who wrote in his Treatise of Human Nature, “Reason is, and ought only to be the slave of the passions.” But is it not obvious that to enslave a whole society and threaten with death the rest of the world is irrational? By contrast, is it not obvious that some of von Braun’s endeavors—his assistance in the development of the U.S. space program, and the life-giving technology it spawned—were rational while his support of the Nazis was not?
Not according to Hume. Our evaluation that the threat of mass death is evil and the protection of innocent life is good may seem to be a basic, uncontestable value judgment, but Hume claims that only sentiment supports it. This view, that moral value judgments bottom out in subjective preferences, wrought havoc across the landscape of 20th-century value theory, in which a variety of neo-Humeans propounded versions of “non-cognitivism” about ethics, to the point where it became a commonplace among college freshmen that all values are relative.
It is with some relief that non-cognitivism in value theory is sounding a modest retreat in academia. The philosophic vacuum resulting from complete value subjectivism had to be filled, eventually. New theories, some drawing on the wisdom of the ancients, purport that value can be a natural property like any other. Ayn Rand was ahead of her time when she advanced a version of this view in Atlas Shrugged, contending that what is good for a living organism is simply what furthers its distinctive form of life.
But our culture has yet to catch up with any of this philosophic insight. Journalists regard Soviet and American military decisions as equally “rational,” and scientists regard morality as irrelevant to judging the ends of their research. This is why our moral progress has not kept pace with our scientific progress. Few people have come to realize that morality is a science and that the ends of human action can be rationally assessed on the basis of their life-based objective value.
Images: Wikimedia Commons (1, 2)
Posted in: History, Philosophy, Science and Technology
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