The virtue of selfishness: a new concept of egoism - By Ayn Rand & Nathaniel Branden Page 0,52

economies” are in a precarious state of transition which, ultimately, has to turn to freedom or collapse into dictatorship. There are four characteristics which brand a country unmistakably as a dictatorship: one-party rule—executions without trial or with a mock trial, for political offenses—the nationalization or expropriation of private property—and censorship. A country guilty of these outrages forfeits any moral prerogatives, any claim to national rights or sovereignty, and becomes an outlaw.

Observe, on this particular issue, the shameful end-of- , trail and the intellectual disintegration of modem “liberals.”

Internationalism had always been one of the “liberals’ ” basic tenets. They regarded nationalism as a major social evil, as a product of capitalism and as the cause of wars. They opposed any form of national self-interest; they refused to differentiate between rational patriotism and blind, racist chauvinism, denouncing both as “fascist.” They advocated the dissolution of national boundaries and the merging of all nations into “One World.” Next to property rights, “national rights” were the special target of their attacks.

Today, it is “national rights” that they invoke as their last, feeble, fading hold on some sort of moral justification for the results of their theories—for the brood of little statist dictatorships spreading, like a skin disease, over the surface of the globe, in the form of so-called “newly emerging nations,” semi-socialist, semi-communist, semi-fascist, and wholly committed only to the use of brute force.

It is the “national right” of such countries to choose their own form of government (any form they please) that the “liberals” offer as a moral validation and ask us to respect. It is the “national right” of Cuba to its form of government, they claim, that we must not violate or interfere with. Having all but destroyed the legitimate national rights of free countries, it is for dictatorships that the “liberals” now claim the sanction of “national rights.”

And worse: it is not mere nationalism that the “liberals” champion, but racism—primordial tribal racism.

Observe the double standard: while, in the civilized countries of the West, the “liberals” are still advocating internationalism and global self-sacrifice-the savage tribes of Asia and Africa are granted the sovereign “right” to slaughter one another in racial warfare. Mankind is reverting to a pre-industrial, prehistorical view of society: to racial collectivism.

Such is the logical result and climax of the “liberals’ ” moral collapse which began when, as a prelude to the collectivization of property, they accepted the collectivization of rights.

Their own confession of guilt lies in their terminology. Why do they use the word “rights” to denote the things they are advocating? Why don’t they preach what they practice? Why don’t they name it openly and attempt to justify it, if they can?

The answer is obvious.

(June 1963)

14.

The Nature of Government

by Ayn Rand

A government is an institution that holds the exclusive power to enforce certain rules of social conduct in a given geographical area.

Do men need such an institution—and why?

Since man’s mind is his basic tool of survival, his means of gaining knowledge to guide his actions—the basic condition he requires is the freedom to think and to act according to his rational judgment. This does not mean that a man must live alone and that a desert island is the environment best suited to his needs. Men can derive enormous benefits from dealing with one another. A social environment is most conducive to their successful survival—but only on certain conditions.

“The two great values to be gained from social existence are: knowledge and trade. Man is the only species that can transmit and expand his store of knowledge from generation to generation; the knowledge potentially available to man is greater than any one man could begin to acquire in his own lifespan; every man gains an incalculable benefit from the knowledge discovered by others. The second great benefit is the division of labor: it enables a man to devote his effort to a particular field of work and to trade with others who specialize in other fields. This form of cooperation allows all men who take part in it to achieve a greater knowledge, skill and productive return on their effort than they could achieve if each had to produce everything he needs, on a desert island or on a self-sustaining farm.

“But these very benefits indicate, delimit and define what kind of men can be of value to one another and in what kind of society: only rational, productive, independent men in a rational, productive, free society.” (“The Objectivist Ethics.”)

A society that robs an individual of the product of