A being who does not know automatically what is true or false, cannot know automatically what is right or wrong, what is good for him or evil. Yet he needs that knowledge in order to live. He is not exempt from the laws of reality, he is a specific organism of a specific nature that requires specific actions to sustain his life. He cannot achieve his survival by arbitrary means nor by random motions nor by blind urges nor by chance nor by whim. That which his survival requires is set by his nature and is not open to his choice. What is open to his choice is only whether he will discover it or not, whether he will choose the right goals and values or not. He is free to make the wrong choice, but not free to succeed with it. He is free to evade reality, he is free to unfocus his mind and stumble blindly down any road he pleases, but not free to avoid the abyss he refuses to see. Knowledge, for any conscious organism, is the means of survival; to a living consciousness, every "is" implies an "ought." Man is free to choose not to be conscious, but not free to escape the penalty of unconsciousness: destruction. Man is the only living species that has the power to act as his own destroyer-and that is the way he has acted through most of his history.
What, then, are the right goals for man to pursue? What are the values his survival requires? That is the question to be answered by the science of ethics. And this, ladies and gentlemen, is why man needs a code of ethics.
Now you can assess the meaning of the doctrines which tell you that ethics is the province of the irrational, that reason cannot guide man's life, that his goals and values should be chosen by vote or by whim-that ethics has nothing to do with reality, with existence, with one's practical actions and concerns-or that the goal of ethics is beyond the grave, that the dead need ethics, not the living.
Ethics is not a mystic fantasy-nor a social convention-nor a dispensable, subjective luxury, to be switched or discarded in any emergency. Ethics is an objective, metaphysical necessity of man's survival-not by the grace of the supernatural nor of your neighbors nor of your whims, but by the grace of reality and the nature of life.
I quote from Galt's speech: "Man has been called a rational being, but rationality is a matter of choice-and the alternative his nature offers him is: rational being or suicidal animal. Man has to be man-by choice; he has to hold his life as a value-by choice; he has to learn to sustain it-by choice; he has to discover the values it requires and practice his virtues-by choice. A code of values accepted by choice is a code of morality."
The standard of value of the Objectivist ethics-the standard by which one judges what is good or evil-is man's life, or: that which is required for man's survival qua man.
Since reason is man's basic means of survival, that which is proper to the life of a rational being is the good; that which negates, opposes or destroys it is the evil.
Since everything man needs has to be discovered by his own mind and produced by his own effort, the two essentials of the method of survival proper to a rational being are: thinking and productive work.
If some men do not choose to think, but survive by imitating and repeating, like trained animals, the routine of sounds and motions they learned from others, never making an effort to understand their own work, it still remains true that their survival is made possible only by those who did choose to think and to discover the motions they are repeating. The survival of such mental parasites depends on blind chance; their unfocused minds are unable to know whom to imitate, whose motions it is safe to follow. They are the men who march into the abyss, trailing after any destroyer who promises them to assume the responsibility they evade: the responsibility of being conscious.
If some men attempt to survive by means of brute force or fraud, by looting, robbing, cheating or enslaving the men who produce, it still remains true that their survival is made possible only by their victims, only by the men who choose to think and to produce the goods which they, the looters, are seizing. Such looters are parasites incapable of survival, who exist by destroying those who are capable, those who are pursuing a course of action proper to man.
The men who attempt to survive, not by means of reason, but by means of force, are attempting to survive by the method of animals. But just as animals would not be able to survive by attempting the method of plants, by rejecting locomotion and waiting for the soil to feed them-so men cannot survive by attempting the method of animals, by rejecting reason and counting on productive men to serve as their prey. Such looters may achieve their goals for the range of a moment, at the price of destruction: the destruction of their victims and their own. As evidence, I offer you any criminal or any dictatorship.
Man cannot survive, like an animal, by acting on the range of the moment. An animal's life consists of a series of separate cycles, repeated over and over again, such as the cycle of breeding its young, or of storing food for the winter; an animal's consciousness cannot integrate its entire lifespan; it can carry just so far, then the animal has to begin the cycle all over again, with no connection to the past. Man's life is a continuous whole: for good or evil, every day, year and decade of his life holds the sum of all the days behind him. He can alter his choices, he is free to change the direction of his course, he is even free, in many cases, to atone for the consequences of his past-but he is not free to escape them, nor to live his life with impunity on the range of the moment, like an animal, a playboy or a thug. If he is to succeed at the task of survival, if his actions are not to be aimed at his own destruction, man has to choose his course, his goals, his values in the context and terms of a lifetime. No sensations, percepts, urges or "instincts" can do it; only a mind can.
Such is the meaning of the definition: that which is required for man's survival qua man. It does not mean a momentary or a merely physical survival. It does not mean the momentary physical survival of a mindless brute, waiting for another brute to crush his skull. It does not mean the momentary physical survival of a crawling aggregate of muscles who is willing to accept any terms, obey any thug and surrender any values, for the sake of what is known as "survival at any price," which may or may not last a week or a year. "Man's survival qua man" means the terms, methods, conditions and goals required for the survival of a rational being through the whole of his lifespan-in all those aspects of existence which are open to his choice.
Man cannot survive as anything but man. He can abandon his means of survival, his mind, he can turn himself into a subhuman creature and he can turn his life into a brief span of agony-just as his body can exist for a while in the process of disintegration by disease. But he cannot succeed, as a subhuman, in achieving anything but the subhuman-as the ugly horror of the antirational periods of mankind's history can demonstrate. Man has to be man by choice-and it is the task of ethics to teach him how to live like man.
The Objectivist ethics holds man's life as the standard of value-and his own life as the ethical purpose of every individual man.
The difference between "standard" and "purpose" in this context is as follows: a "standard" is an abstract principle that serves as a measurement or gauge to guide a man's choices in the achievement of a concrete, specific purpose. "That which is required for the survival of man qua man" is an abstract principle that applies to every individual man. The task of applying this principle to a concrete, specific purpose-the purpose of living a life proper to a rational being-belongs to every individual man, and the life he has to live is his own.
Man must choose his actions, values and goals by the standard of that which is proper to man-in order to achieve, maintain, fulfill and enjoy that ultimate value, that end in itself, which is his own life.
Value is that which one acts to gain and/or keep-virtue is the act by which one gains and/or keeps it. The three cardinal values of the Objectivist ethics-the three values which, together, are the means to and the realization of one's ultimate value, one's own life-are: Reason, Purpose, Self-Esteem, with their three corresponding virtues: Rationality, Productiveness, Pride.
Productive work is the central purpose o
f a rational man's life, the central value that integrates and determines the hierarchy of all his other values. Reason is the source, the precondition of his productive work-pride is the result.
Rationality is man's basic virtue, the source of all his other virtues. Man's basic vice, the source of all his evils, is the act of unfocusing his mind, the suspension of his consciousness, which is not blindness, but the refusal to see, not ignorance, but the refusal to know. Irrationality is the rejection of man's means of survival and, therefore, a commitment to a course of blind destruction; that which is anti-mind, is anti-life.
The virtue of Rationality means the recognition and acceptance of reason as one's only source of knowledge, one's only judge of values and one's only guide to action. It means one's total commitment to a state of full, conscious awareness, to the maintenance of a full mental focus in all issues, in all choices, in all of one's waking hours. It means a commitment to the fullest perception of reality within one's power and to the constant, active expansion of one's perception, i.e., of one's knowledge. It means a commitment to the reality of one's own existence, i.e., to the principle that all of one's goals, values and actions take place in reality and, therefore, that one must never place any value or consideration whatsoever above one's perception of reality. It means a commitment to the principle that all of one's convictions, values, goals, desires and actions must be based on, derived from, chosen and validated by a process of thought-as precise and scrupulous a process of thought, directed by as ruthlessly strict an application of logic, as one's fullest capacity permits. It means one's acceptance of the responsibility of forming one's own judgments and of living by the work of one's own mind (which is the virtue of Independence). It means that one must never sacrifice one's convictions to the opinions or wishes of others (which is the virtue of Integrity)-that one must never attempt to fake reality in any manner (which is the virtue of Honesty)-that one must never seek or grant the unearned and undeserved, neither in matter nor in spirit (which is the virtue of Justice). It means that one must never desire effects without causes, and that one must never enact a cause without assuming full responsibility for its effects-that one must never act like a zombie, i.e., without knowing one's own purposes and motives-that one must never make any decisions, form any convictions or seek any values out of context, i.e., apart from or against the total, integrated sum of one's knowledge-and, above all, that one must never seek to get away with contradictions. It means the rejection of any form of mysticism, i.e., any claim to some nonsensory, nonrational, nondefinable, supernatural source of knowledge. It means a commitment to reason, not in sporadic fits or on selected issues or in special emergencies, but as a permanent way of life.
The virtue of Productiveness is the recognition of the fact that productive work is the process by which man's mind sustains his life, the process that sets man free of the necessity to adjust himself to his background, as all animals do, and gives him the power to adjust his background to himself. Productive work is the road of man's unlimited achievement and calls upon the highest attributes of his character: his creative ability, his ambitiousness, his self-assertiveness, his refusal to bear uncontested disasters, his dedication to the goal of reshaping the earth in the image of his values. "Productive work" does not mean the unfocused performance of the motions of some job. It means the consciously chosen pursuit of a productive career, in any line of rational endeavor, great or modest, on any level of ability. It is not the degree of a man's ability nor the scale of his work that is ethically relevant here, but the fullest and most purposeful use of his mind.
The virtue of Pride is the recognition of the fact "that as man must produce the physical values he needs to sustain his life, so he must acquire the values of character that make his life worth sustaining-that as man is a being of self-made wealth, so he is a being of self-made soul." (Atlas Shrugged.) 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 practice and by never failing to practice 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 any concern, wish, fear or mood of the moment above the reality of one's own self-esteem. And, above all, it means one's rejection of the role of a sacrificial animal, the rejection of any doctrine that preaches self-immolation as a moral virtue or duty.
The basic social principle of the Objectivist ethics is that just as life is an end in itself, so every living human being is an end in himself, not the means to the ends or the welfare of others-and, therefore, that man must live for his own sake, neither sacrificing himself to others nor sacrificing others to himself. To live for his own sake means that the achievement of his own happiness is man's highest moral purpose.
In psychological terms, the issue of man's survival does not confront his consciousness as an issue of "life or death," but as an issue of "happiness or suffering." Happiness is the successful state of life, suffering is the warning signal of failure, of death. Just as the pleasure-pain mechanism of man's body is an automatic indicator of his body's welfare or injury, a barometer of its basic alternative, life or death-so the emotional mechanism of man's consciousness is geared to perform the same function, as a barometer that registers the same alternative by means of two basic emotions: joy or suffering. Emotions are the automatic results of man's value judgments integrated by his subconscious; emotions are estimates of that which furthers man's values or threatens them, that which is for him or against him-lightning calculators giving him the sum of his profit or loss.
But while the standard of value operating the physical pleasure-pain mechanism of man's body is automatic and innate, determined by the nature of his body-the standard of value operating his emotional mechanism, is not. Since man has no automatic knowledge, he can have no automatic values; since he has no innate ideas, he can have no innate value judgments.
Man is born with an emotional mechanism, just as he is born with a cognitive mechanism; but, at birth, both are "tabula rasa." It is man's cognitive faculty, his mind, that determines the content of both. Man's emotional mechanism is like an electronic computer, which his mind has to program-and the programming consists of the values his mind chooses.
But since the work of man's mind is not automatic, his values, like all his premises, are the product either of his thinking or of his evasions: man chooses his values by a conscious process of thought-or accepts them by default, by subconscious associations, on faith, on someone's authority, by some form of social osmosis or blind imitation. Emotions are produced by man's premises, held consciously or subconsciously, explicitly or implicitly.
Man has no choice about his capacity to feel that something is good for him or evil, but what he will consider good or evil, what will give him joy or pain, what he will love or hate, desire or fear, depends on his standard of value. If he chooses irrational values, he switches his emotional mechanism from the role of his guardian to the role of his destroyer. The irrational is the impossible; it is that which contradicts the facts of reality; facts cannot be altered by a wish, but they can destroy the wisher. If a man desires and pursues contradictions-if he wants to have his cake and eat it, too-he disintegrates his consciousness; he turns his inner life into a civil war of blind forces engaged in dark, incoherent, pointless, meaningless conflicts (which, incidentally, is the inner state of most people today).
Happiness is that state of consciousness which proceeds from the achievement of one's values. If a man values productive work, his happiness is the measure of his success in the service of his life. But if a man values destruction, like a sadist-or self-torture, like a masochist-or life beyond the grave, like a mystic-or mindless "kicks," like the driver of a hotrod car—his alleged
happiness is the measure of his success in the service of his own destruction. It must be added that the emotional state of all those irrationalists cannot be properly designated as happiness or even as pleasure: it is merely a moment's relief from their chronic state of terror.
Neither life nor happiness can be achieved by the pursuit of irrational whims. Just as man is free to attempt to survive by any random means, as a parasite, a moocher or a looter, but not free to succeed at it beyond the range of the moment-so he is free to seek his happiness in any irrational fraud, any whim, any delusion, any mindless escape from reality, but not free to succeed at it beyond the range of the moment nor to escape the consequences.
I quote from Galt's speech: "Happiness is a state of noncontradictory joy-a joy without penalty or guilt, a joy that does not clash with any of your values and does not work for your own destruction. ... Happiness is possible only to a rational man, the man who desires nothing but rational goals, seeks nothing but rational values and finds his joy in nothing but rational actions."
The maintenance of life and the pursuit of happiness are not two separate issues. To hold one's own life as one's ultimate value, and one's own happiness as one's highest purpose are two aspects of the same achievement. Existentially, the activity of pursuing rational goals is the activity of maintaining one's life; psychologically, its result, reward and concomitant is an emotional state of happiness. It is by experiencing happiness that one lives one's life, in any hour, year or the whole of it. And when one experiences the kind of pure happiness that is an end in itself-the kind that makes one think: "This is worth living for"-what one is greeting and affirming in emotional terms is the metaphysical fact that life is an end in itself.