BookTalk.org

Teachers Demand Rand!
Monday, August 26, 2013
By: Kurt Kramer

Ayn Rand's Novels Ordered in Record Numbers by High School Teachers - Rand's novella Anthem set for a Historic 75th Year

IRVINE, Calif.—The Ayn Rand Institute announces that its “Books to Teachers” program has set a new record. Over 418,000 books were ordered by high school teachers in the 2012-2013 school year, edging out 2011-2012’s previous all-time high.

The ARI Books to Teachers program, now in its 11th year, has sent over 2,800,000 books to teachers throughout North America. Teachers who request Rand’s novels agree to teach them to their students, and ARI provides teacher’s guides to those who wish to use them.

All of Ayn Rand’s four novels are available to teachers, but Rand’s novella Anthem has been by far the most popular title. ARI has given away over 1,600,000 copies of Anthem since the program first began in 2002.

2013 is the 75th anniversary of the publication of Anthem, and this year sees the story’s arrival at New York City’s Baryshnikov Arts Center. An off-Broadway play of Anthem, adapted for the stage by Jeff Britting, will run for a limited, ten-week engagement. http://www.anthemtheplay.com

Ayn Rand does not support plutocracy, which is rule by money. Rather, she argues that people of talent should be encouraged and rewarded in a free market. The role of government in a Rand type capitalist system is to ensure rule of law, subtly different from plutocracy which enforces class prejudice and division. I find it interesting that Rand gets mistaken for a plutocrat, when Atlas Shrugged provides a strong moral argument against the corruption of plutocracy, described as the immoral use of wealth to buy the government.

I do not want my attitude to be misunderstood. I shall be glad to state it for the record. I am in full agreement with the facts of everything said about me in the newspapers— with the facts, but not with the evaluation. I work for nothing but my own profit— which I make by selling a product they need to men who are willing and able to buy it. I do not produce it for their benefit at the expense of mine, and they do not buy it for my benefit at the expense of theirs; I do not sacrifice my interests to them nor do they sacrifice theirs to me; we deal as equals by mutual consent to mutual advantage— and I am proud of every penny that I have earned in this manner. I am rich and I am proud of every penny I own. I made my money by my own effort, in free exchange and through the voluntary consent of every man I dealt with— the voluntary consent of those who employed me when I started, the voluntary consent of those who work for me now, the voluntary consent of those who buy my product. I shall answer all the questions you are afraid to ask me openly. Do I wish to pay my workers more than their services are worth to me? I do not. Do I wish to sell my product for less than my customers are willing to pay me? I do not. Do I wish to sell it at a loss or give it away? I do not. If this is evil, do whatever you please about me, according to whatever standards you hold. These are mine. I am earning my own living, as every honest man must. I refuse to accept as guilt the fact of my own existence and the fact that I must work in order to support it. I refuse to accept as guilt the fact that I am able to do it and do it well. I refuse to accept as guilt the fact that I am able to do it better than most people— the fact that my work is of greater value than the work of my neighbors and that more men are willing to pay me. I refuse to apologize for my ability— I refuse to apologize for my success— I refuse to apologize for my money. If this is evil, make the most of it. If this is what the public finds harmful to its interests, let the public destroy me. This is my code— and I will accept no other. I could say to you that I have done more good for my fellow men than you can ever hope to accomplish— but I will not say it, because I do not seek the good of others as a sanction for my right to exist, nor do I recognize the good of others as a justification for their seizure of my property or their destruction of my life. I will not say that the good of others was the purpose of my work— my own good was my purpose, and I despise the man who surrenders his. I could say to you that you do not serve the public good— that nobody’s good can be achieved at the price of human sacrifices— that when you violate the rights of one man, you have violated the rights of all, and a public of rightless creatures is doomed to destruction. I could say to you that you will and can achieve nothing but universal devastation— as any looter must, when he runs out of victims. I could say it, but I won’t. It is not your particular policy that I challenge, but your moral premise. If it were true that men could achieve their good by means of turning some men into sacrificial animals, and I were asked to immolate myself for the sake of creatures who wanted to survive at the price of my blood, if I were asked to serve the interests of society apart from, above and against my own— I would refuse. I would reject it as the most contemptible evil, I would fight it with every power I possess, I would fight the whole of mankind, if one minute were all I could last before I were murdered, I would fight in the full confidence of the justice of my battle and of a living being’s right to exist. Let there be no misunderstanding about me. If it is now the belief of my fellow men, who call themselves the public, that their mood requires victims, then I say: The public good be damned, I will have no part of it!”
The crowd burst into applause

The public good be damned, I will have no part of it!

Capitalism is a social system based on the recognition of individual rights, including property rights, in which all property is privately owned.

The recognition of individual rights entails the banishment of physical force from human relationships: basically, rights can be violated only by means of force. In a capitalist society, no man or group may initiate the use of physical force against others. The only function of the government, in such a society, is the task of protecting man’s rights, i.e., the task of protecting him from physical force; the government acts as the agent of man’s right of self-defense, and may use force only in retaliation and only against those who initiate its use; thus the government is the means of placing the retaliatory use of force under objective control.