Judge And Be Prepared To Be Judged

By Author: emaly su
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Rand's respect for the self-reliant entails contempt for Wholesale Jewelry second-handers. Both are derived from placing control over one's inner life fully within the individual. Her heroes are those who do not choose to feel self-pity.

If they suffer from circumstances beyond their control, they are stoic. Any adversity that is a result of their failure is taken as a learning experience. She dismisses the Christian adage, Cartier Jewelry "Judge not, that ye be not judged," as the weak stroking the weak, preferring her stern code of "Judge and be prepared to be judged" (Virtue 91). There is nothing wrong with this view if the information by which to judge specific acts is reliable.

But blanket judgments about people ignore how much is determined by circumstances and how much more there is to the human heart and mind than ...
... "Objectivists" dream of in their rational pretensions to knowledge. This fact cautions us to reserve judgment and to consider the potential of even apparent "losers."

Rand legitimizes only emotions that flow from one's prior rational and consciously conceptualized value system, claiming to dismantle the mind-body dichotomy. In this view, self-interest may justify giving up one's life for those whom one loves rationally and therefore passionately. As Emerson also affirms, "There is a class of persons to whom by all spiritual affinity I am bought and sold; for them I will go to prison, if need be". I agree that, just as self-love is centered on one's concrete body-mind, love for others flows out of contact with concrete beings, not humanity in the abstract.

But what is missing from Randian love, which is based only on exalting the other for rational qualities, is love that includes sympathy, empathy, or compassion, even for oneself, which she translates into disgust and pity for weakness. Even though there is some justification for not wallowing in one's own or another's misery, Rand overlooks evidence that such feelings as empathy spring up spontaneously, even in young children, who are presumed to be self-centered and not yet socialized, but who are quick to sense others' feelings when confronted by what Emmanuel Levinas calls the compelling "face of the other." The contagion of laughter and tears bypasses rational control, yet may serve survival.

Precisely because self-interest enables one to identify with another's emotional state, imaginative literature about others can be moving. Rand intuitively knew this when she wrote fiction first and then theory, although her theory intrudes heavy-handedly into her fiction.

Some students admitted to identifying with the incompetent Peter Keating, the main second-hander, who is better developed as a character and thus more interesting and human than Roark. He has genuine inclinations to become a graphic artist, rather than an architect, and to marry his simple, unassuming sweetheart Katie, who loves and accepts him for whatever he is—in contrast to his mother, whose ambitions for him steer him against his heart in both career and marriage.

Probably more students than care to admit it feel pressured by parents to choose careers that are more socially ambitious than what their talents best suit them for. So they are confused about where self-interest lies, which Keating's contrast with Roark is supposed to clarify. However, immigrants and first-generation college students in my class had no such conflict, because their parents' ambitions for them to achieve "the American dream" became tantamount to their own.