| | Steve in Post 19: You said that Ayn Rand claimed that creativity is not an economic enterprise. I asked for a reference... but in your last post you just repeat your assertion, and still no reference. Where did she say that?
"Thousands of years ago, the first man discovered how to make fire. He was probably burned at the stake he had taught his brothers to light, but he left them a gift they had not conceived, and he lifted darkness off the earth. Throughout the centuries, there were men who took first steps down new roads, armed with nothing but their own vision. The great creators - the thinkers, the artists, the scientists, the inventors - stood alone against the men of their time. Every new thought was opposed; every new invention was denounced. But the men of unborrowed vision went ahead. They fought, they suffered, and they paid. But they won. No creator was prompted by a desire to please his brothers. His brothers hated the gift he offered. His truth was his only motive. His work was his only goal. His work - not those who used it. His creation - not the benefits others derived from it - the creation which gave form to his truth. He held his truth above all things and against all men. He went ahead whether others agreed with him or not, with his integrity as his only banner. He served nothing and no one. He lived for himself. And only by living for himself was he able to achieve the things which are the glory of mankind. Such is the nature of achievement."
The Creative Genius Far above the millions that come and pass away tower the pioneers, the men whose deeds and ideas cut out new paths for mankind. For the pioneering genius to create is the essence of life. To live means for him to create. The activities of these prodigious men cannot be fully subsumed under the praxeological concept of labor. They are not labor because they are for the genius not means, but ends in themselves. He lives in creating and inventing. For him there is not leisure, only intermissions of temporary sterility and frustration. His incentive is not the desire to bring about a result, but the act of producing it. The accomplishment gratifies him neither mediately nor immediately. It does not gratify him mediately because his fellow men at best are unconcerned about it, more often even greet it with taunts, sneers, and persecution. Many a genius could have used his gifts to render his life agreeable and joyful; he did not even consider such a possibility and chose the thorny path without hesitation. The genius wants to accomplish what he considers his mission, even if he knows that he moves toward his own disaster. Von Mises, Human Action, "Action Within the World" (1966 ed., pg 139) http://mises.org/Books/humanaction.pdf
You [MIchael] wrote,
But capitalism is amoral in the sense that the market rewards people who sell whatever other people want. ... But I think it makes much more sense to say that capitalism is moral BECAUSE it rewards people in proportion to their ability to satisfy wants. ... And why point a moral finger at the sellers for selling 'bad' things, and not at the buyers, who want these 'bad' things? ... This is like the third or fourth negative remark in just a few posts that you've made about capitalism ... I asked you what should be changed, or what should replace capitalism. But you've given no answer. ...
Half full, half empty, or twice as big as it needs to be. I could write a long essay on the nuances. I certainly do understand the value in an unfettered market that allows people to discover, create, and satisfy wants. The inventor above has no chance, except in an open society and capitalism is that. As you say, the deeper problem is what people want, not that others meet those perceived needs. To address that is the problem of publcizing and popularizing a philosophy. It is why Objectivism is different from Libertarianism. Both want the govenment to stop criminalizing recreational drugs. But given that, Libertarians would use them, whereas Objectivists would not.
We all have our utopias. I believe that in a world of reason and reality, professional sports would be incidental, and college sports would not serve as minor leagues for football and basketball. Instead of the automobiles we know built for Autobahns, we would have surface-effect vehicles. It would be impossible to bang your head on an open cupboard door or stub your toe on the couch in the dark. These failings are not the fault of economics, but of philosophy.
Any criticism of capitalism that I have offered was only to remind us that following the herd is as much an aspect of capitalism as it is of socialism. The problem is deeper than economics and politics. I fully and completely agree, though, Steve, that capitalism allows and encourages that different drumming which socialism condemns and criminalizes. Forty years ago, President Kennedy said that anyone who cannot see the difference should come to Berlin. Today, we have Cuba. If socialism held any promise whatsoever Cuba would be the capital of planet.
You [Michael] wrote,
As Hobbes (and Mises) pointed out: it is the buyer, not the seller, who sets the price. Far be it from me to contradict Mises on economics, but I always look at the price as being set [by] the market which means the meeting of supply and demand. That is an average or aggregate number that couldn't be arrived at without both lots of buyers and sellers. As individuals, neither a particular buyer nor a particular seller can push a price onto the other that the other is unwilling to accept.
I agree that open exchanges are bilateral. I also point out that the person "buying" with "money" is actually "selling" a "commodity" or as we say, engaging indirect barter. That is true. Nonetheless, commonly enough, the person with cash accepts an offer or not, shops for value, waits for their price, and so on. Mises, of course, was fully aware of the subtleties.
As far as he gives and serves other people, he does so of his own accord in order to be rewarded and served by the receivers. He exchanges goods and services, he does not do compulsory labor and does not pay tribute. He is certainly not independent. He depends on the other members of society. But this dependence is mutual. The buyer depends on the seller and the seller on the buyer. Human Action (1966),"The Market" pg. 283
[but see also]
Competitive prices are the outcome of a complete adjustment of the sellers to the demand of the consumers. ... The whole economic process is conducted for the benefit of the consumers. ibid. "Prices" pg 357
Our problem here is whether and to what extent other people determine your personal (moral) worth and Hobbes pointed out that in the marketplace, it is the buyer who sets the price. Whether Sears or De Beers they all must wait for buyers.
You [Michael] wrote,
Steve, the question here is whether your worth is determined by others. Rand said to always pass moral judgment. You seem to have no problem telling me your verdict. Do you determine my worth? Do you have a problem with people making moral judgments? Should I not say what I think? I'm confused as to why are having trouble understanding what it means to determine worth. Honest. I still have no clue as to what your point is.
You set my worth (to yourself). I cannot demand a higher valuation than you are willing to give. The other side of the transaction still exists. I have awards in boxes because the givers valued me higher than I value myself. But, largely, as in the general market, the buyer sets the price and we are all buyers. We evaluate and value each other. That was Hobbes' point.
All that I've done, and usually, all that I ever do with your posts is to point out where they appear to be negative relative towards minarchy, capitalism, Ayn Rand or Objectivism.
Well, I have never found a passage of Rachmaninoff I did not like. Some things are above criticism. But minarchy could be monarchy for all the difference it makes. As long as the general "spirit" of a culture (Rand used the term, also) is fundamentally reasonable, realistic, and socially tolerant and therefore commercially open, the rest will follow. I know that you and I agree on the importance of the Enlightenment to the rise of capitalism that culminated in the late 19th century as a time of invention, prosperity, peace, and open inquiry, even though, that time lacked aspects that we expect of an open society today.
I ask questions when I don't understand what you've written and then I look for answers. I think that in this context (our posts, that is) we each 'determine' our own worth - and that is objective. And we each make our own evaluation of what worth was created - and given the nature of epistemology and psychology that evaluation will be a mixture of objective and subjective.
I agree 100%.
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