Anthem Part 4

My hands ... My spirit ... My sky ... My forest ... This earth of mine....

What must I say besides? These are the words. This is the answer.

I stand here on the summit of the mountain. I lift my head and I spread my arms. This, my body and spirit, this is the end of the quest. I wished to know the meaning of things. I am the meaning. I wished to find a warrant for being. I need no warrant for being, and no word of sanction upon my being. I am the warrant and the sanction.

It is my eyes which see, and the sight of my eyes grants beauty to the earth. It is my ears which hear, and the hearing of my ears gives its song to the world. It is my mind which thinks, and the judgment of my mind is the only searchlight that can find the truth. It is my will which chooses, and the choice of my will is the only edict I must respect.

Many words have been granted me, and some are wise, and some are false, but only three are holy: "I will it!"

Whatever road I take, the guiding star is within me; the guiding star and the lodestone which point the way. They point in but one direction. They point to me.

I know not if this earth on which I stand is the core of the universe or if it is but a speck of dust lost in eternity. I know not and I care not. For I know what happiness is possible to me on earth. And my happiness needs no higher aim to vindicate it. My happiness is not the means to any end. It is the end. It is its own goal. It is its own purpose.

Neither am I the means to any end others may wish to accomplish. I am not a tool for their use. I am not a servant of their needs. I am not a bandage for their wounds. I am not a sacrifice on their altars.

I am a man. This miracle of me is mine to own and keep, and mine to guard, and mine to use, and mine to kneel before!

I do not surrender my treasures, nor do I share them. The fortune of my spirit is not to be blown into coins of bra.s.s and flung to the winds as alms for the poor of the spirit. I guard my treasures: my thought, my will, my freedom. And the greatest of these is freedom.

I owe nothing to my brothers, nor do I gather debts from them. I ask none to live for me, nor do I live for any others. I covet no man's soul, nor is my soul theirs to covet.

I am neither foe nor friend to my brothers, but such as each of them shall deserve of me. And to earn my love, my brothers must do more than to have been born. I do not grant my love without reason, nor to any chance pa.s.ser-by who may wish to claim it. I honor men with my love. But honor is a thing to be earned.

I shall choose my friends among men, but neither slaves nor masters. And I shall choose only such as please me, and them I shall love and respect, but neither command nor obey. And we shall join our hands when we wish, or walk alone when we so desire. For in the temple of his spirit, each man is alone. Let each man keep his temple untouched and undefiled. Then let him join hands with others if he wishes, but only beyond his holy threshold.

For the word "We" must never be spoken, save by one's choice and as a second thought. This word must never be placed first within man's soul, else it becomes a monster, the root of all the evils on earth, the root of man's torture by men, and of an unspeakable lie.

The word "We" is as lime poured over men, which sets and hardens to stone, and crushes all beneath it, and that which is white and that which is black are lost equally in the grey of it. It is the word by which the depraved steal the virtue of the good, by which the weak steal the might of the strong, by which the fools steal the wisdom of the sages.

What is my joy if all hands, even the unclean, can reach into it? What is my wisdom, if even the fools can dictate to me? What is my freedom, if all creatures, even the botched and the impotent, are my masters? What is my life, if I am but to bow, to agree and to obey?

But I am done with this creed of corruption.

I am done with the monster of "We," the word of serfdom, of plunder, of misery, falsehood and shame.

And now I see the face of G.o.d, and I raise this G.o.d over the earth, this G.o.d whom men have sought since men came into being, this G.o.d who will grant them joy and peace and pride.

This G.o.d, this one word: "I."

XII

IT WAS WHEN I READ the first of the books I found in my house that I saw the word "I." And when I understood this word, the book fell from my hands, and I wept, I who had never known tears. I wept in deliverance and in pity for all mankind.

I understood the blessed thing which I had called my curse. I understood why the best in me had been my sins and my transgressions; and why I had never felt guilt in my sins. I understood that centuries of chains and lashes will not kill the spirit of man nor the sense of truth within him.

I read many books for many days. Then I called the Golden One, and I told her what I had read and what I had learned. She looked at me and the first words she spoke were: "I love you."

Then I said: "My dearest one, it is not proper for men to be without names. There was a time when each man had a name of his own to distinguish him from all other men. So let us choose our names. I have read of a man who lived many thousands of years ago, and of all the names in these books, his is the one I wish to bear. He took the light of the G.o.ds and he brought it to men, and he taught men to be G.o.ds. And he suffered for his deed as all bearers of light must suffer. His name was Prometheus."

"It shall be your name," said the Golden One.

"And I have read of a G.o.ddess," I said, "who was the mother of the earth and of all the G.o.ds. Her name was Gaea. Let this be your name, my Golden One, for you are to be the mother of a new kind of G.o.ds."

"It shall be my name," said the Golden One.

Now I look ahead. My future is clear before me. The Saint of the pyre had seen the future when he chose me as his heir, as the heir of all the saints and all the martyrs who came before him and who died for the same cause, for the same word, no matter what name they gave to their cause and their truth.

I shall live here, in my own house. I shall take my food from the earth by the toil of my own hands. I shall learn many secrets from my books. Through the years ahead, I shall rebuild the achievements of the past, and open the way to carry them further, the achievements which are open to me, but closed forever to my brothers, for their minds are shackled to the weakest and dullest ones among them.

I have learned that my power of the sky was known to men long ago; they called it Electricity. It was the power that moved their greatest inventions. It lit this house with light which came from those globes of gla.s.s on the walls. I have found the engine which produced this light. I shall learn how to repair it and how to make it work again. I shall learn how to use the wires which carry this power. Then I shall build a barrier of wires around my home, and across the paths which lead to my home; a barrier light as a cobweb, more impa.s.sable than a wall of granite; a barrier my brothers will never be able to cross. For they have nothing to fight me with, save the brute forces of their numbers. I have my mind.

Then here, on this mountain top, with the world below me and nothing above me but the sun, I shall live my own truth. Gaea is pregnant with my child. Our son will be raised as a man. He will be taught to say "I" and to bear the pride of it. He will be taught to walk straight and on his own feet. He will be taught reverence for his own spirit.

When I shall have read all the books and learned my new way, when my home will be ready and my earth tilled, I shall steal one day, for the last time, into the cursed City of my birth. I shall call to me my friend who has no name save International 4- 8818, and all those like him, Fraternity 2-5503, who cries without reason, and Solidarity 9-6347 who calls for help in the night, and a few others. I shall call to me all the men and the women whose spirit has not been killed within them and who suffer under the yoke of their brothers. They will follow me and I shall lead them to my fortress. And here, in this uncharted wilderness, I and they, my chosen friends, my fellow-builders, shall write the first chapter in the new history of man.

These are the things before me. And as I stand here at the door of glory, I look behind me for the last time. I look upon the history of men, which I have learned from the books, and I wonder. It was a long story, and the spirit which moved it was the spirit of man's freedom. But what is freedom? Freedom from what? There is nothing to take a man's freedom away from him, save other men. To be free, a man must be free of his brothers. That is freedom. This and nothing else.

At first, man was enslaved by the G.o.ds. But he broke their chains. Then he was enslaved by the kings. But he broke their chains. He was enslaved by his birth, by his kin, by his race. But he broke their chains. He declared to all his brothers that a man has rights which neither G.o.d nor king nor other men can take away from him, no matter what their number, for his is the right of man, and there is no right on earth above this right. And he stood on the threshold of the freedom for which the blood of the centuries behind him had been spilled.

But then he gave up all he had won, and fell lower than his savage beginning.

What brought it to pa.s.s? What disaster took their reason away from men? What whip lashed them to their knees in shame and submission? The worship of the word "We."

When men accepted that worship, the structure of centuries collapsed about them, the structure whose every beam had come from the thought of some one man, each in his day down the ages, from the depth of some one spirit, such spirit as existed but for its own sake. Those men who survived-those eager to obey, eager to live for one another, since they had nothing else to vindicate them-those men could neither carry on, nor preserve what they had received. Thus did all thought, all science, all wisdom perish on earth. Thus did men-men with nothing to offer save their great number-lose the steel towers, the flying ships, the power wires, all the things they had not created and could never keep. Perhaps, later, some men had been born with the mind and the courage to recover these things which were lost; perhaps these men came before the Councils of Scholars. They were answered as I have been answered-and for the same reasons.

But I still wonder how it was possible, in those graceless years of transition, long ago, that men did not see whither they were going, and went on, in blindness and cowardice, to their fate. I wonder, for it is hard for me to conceive how men who knew the word "I," could give it up and not know what they lost. But such has been the story, for I have lived in the City of the d.a.m.ned, and I know what horror men permitted to be brought upon them.

Perhaps, in those days, there were a few among men, a few of clear sight and clean soul, who refused to surrender that word. What agony must have been theirs before that which they saw coming and could not stop! Perhaps they cried out in protest and in warning. But men paid no heed to their warning. And they, these few, fought a hopeless battle, and they perished with their banners smeared by their own blood. And they chose to perish, for they knew. To them, I send my salute across the centuries, and my pity.

Theirs is the banner in my hand. And I wish I had the power to tell them that the despair of their hearts was not to be final, and their night was not without hope. For the battle they lost can never be lost. For that which they died to save can never perish. Through all the darkness, through all the shame of which men are capable, the spirit of man will remain alive on this earth. It may sleep, but it will awaken. It may wear chains, but it will break through. And man will go on. Man, not men.

Here, on this mountain, I and my sons and my chosen friends shall build our new land and our fort. And it will become as the heart of the earth, lost and hidden at first, but beating, beating louder each day. And word of it will reach every corner of the earth. And the roads of the world will become as veins which will carry the best of the world's blood to my threshold. And all my brothers, and the Councils of my brothers, will hear of it, but they will be impotent against me. And the day will come when I shall break all the chains of the earth, and raze the cities of the enslaved, and my home will become the capital of a world where each man will be free to exist for his own sake.

For the coming of that day shall I fight, I and my sons and my chosen friends. For the freedom of Man. For his rights. For his life. For his honor.

And here, over the portals of my fort, I shall cut in the stone the word which is to be my beacon and my banner. The word which will not die, should we all perish in battle. The word which can never die on this earth, for it is the heart of it and the meaning and the glory.

The sacred word: EGOREADER'S GUIDE TO THE WRITINGS AND PHILOSOPHY OF AYN RAND About Ayn Rand The Essentials of Objectivism Writings of Ayn Rand Books about Ayn Rand and Objectivism About the Ayn Rand Inst.i.tute

ABOUT AYN RAND

Ayn Rand was born in St. Petersburg, Russia on February 2, 1905. At age six, she taught herself to read and two years later discovered her first fictional hero in a French magazine for children, thus capturing the heroic vision which sustained her throughout her life. At the age of nine, she decided to make fiction-writing her career. Thoroughly opposed to the mysticism and collectivism of Russian culture, she thought of herself as a European writer, especially after encountering authors such as Walter Scott and-in 1918-Victor Hugo, the writer she most admired.

During her high-school years, she was eyewitness to both the Kerensky Revolution, which she supported, and-in 1917-the Bolshevik Revolution, which she denounced from the outset. In order to escape the fighting, her family went to the Crimea, where she finished high school The final Communist victory brought the confiscation of her father's pharmacy and periods of near-starvation. When introduced to American history in her last year of high school, she immediately took America as her model of what a nation of free men could be.

When her family returned from the Crimea, she entered the University of Petrograd to study philosophy and history. Graduating in 1924, she experienced the disintegration of free inquiry and the takeover of the university by communist thugs. Amidst the increasingly gray life, her one great pleasure was Western films and plays. Long a movie fan, she entered the State Inst.i.tute for Cinema Arts in 1924 to study screen writing.

In late 1925, she obtained permission to leave the USSR for a visit to relatives in the United States. Although she told Soviet authorities that her visit would be short, she was determined never to return to Russia. Arriving in New York City in February 1926, she spent six months with her relatives in Chicago, obtained extensions to her visa, and then left for Hollywood to pursue a career as a screenwriter.

On her second day in Hollywood, Cecil B. DeMifle saw her standing at the gate of his studio. offered her a ride to the set of his movie The King of Kings, The King of Kings, and gave her a job, first as an extra, then as a script reader. During the next week at the studio she met an actor, Frank O'Connor, whom she married in 1929; they were married until his death fifty years later. and gave her a job, first as an extra, then as a script reader. During the next week at the studio she met an actor, Frank O'Connor, whom she married in 1929; they were married until his death fifty years later.

After struggling for several years at various non-writing jobs, including one in the wardrobe department at RKO, she sold her first screenplay, Red p.a.w.n, Red p.a.w.n, to Universal Studios in 1932 and saw her first stage play, to Universal Studios in 1932 and saw her first stage play, Night of January 16th, Night of January 16th, produced in Hollywood and then on Broadway. Her first novel, produced in Hollywood and then on Broadway. Her first novel, We the Living, We the Living, was completed in 1933 but was rejected by publishers for years, until Macmillan in the U.S. and Ca.s.sell in England published the book in 1936. The most autobiographical of her novels-it was based on her years under Soviet tyranny- was completed in 1933 but was rejected by publishers for years, until Macmillan in the U.S. and Ca.s.sell in England published the book in 1936. The most autobiographical of her novels-it was based on her years under Soviet tyranny-We the Living was not well received by American intellectuals and reviewers. Ayn Rand was up against the pro-communism dominating the culture during "the Red Decade." was not well received by American intellectuals and reviewers. Ayn Rand was up against the pro-communism dominating the culture during "the Red Decade."

She began writing The Fountainhead The Fountainhead in 1935. In the character of the architect Howard Roark, she presented for the first time the kind of hero whose depiction was the chief goal of her writing: the ideal man, man as "he could be and ought to be." in 1935. In the character of the architect Howard Roark, she presented for the first time the kind of hero whose depiction was the chief goal of her writing: the ideal man, man as "he could be and ought to be." The Fountainhead The Fountainhead was rejected by twelve publishers but finally accepted by Bobbs-Merrill. When published in 1943 it made history by becoming a best seller through word-of-mouth two years later, and gained for its author lasting recognition as a champion of individualism. was rejected by twelve publishers but finally accepted by Bobbs-Merrill. When published in 1943 it made history by becoming a best seller through word-of-mouth two years later, and gained for its author lasting recognition as a champion of individualism.

Ayn Rand returned to Hollywood in late 1943 to write the screenplay for The Fountainhead, The Fountainhead, but war-time restrictions delayed production until 1948. Working part time as a screenwriter for producer Hal Wallis, she began her major novel, but war-time restrictions delayed production until 1948. Working part time as a screenwriter for producer Hal Wallis, she began her major novel, Atlas Shrugged, Atlas Shrugged, in 1946. In 1951, she moved back to New York City and devoted full time to the completion of in 1946. In 1951, she moved back to New York City and devoted full time to the completion of Atlas Shrugged. Atlas Shrugged.

Published in 1957, Atlas Atlas Shrugged Shrugged was her greatest achievement and last work of fiction. In this novel, she dramatized her unique philosophy in an intellectual mystery story that integrated ethics, metaphysics, epistemology, politics, economics, and s.e.x. Although she considered herself primarily a fiction writer, she realized that in order to create heroic fictional characters, she had to identify the philosophic principles which make such individuals possible. She needed to formulate "a philosophy for living on earth." was her greatest achievement and last work of fiction. In this novel, she dramatized her unique philosophy in an intellectual mystery story that integrated ethics, metaphysics, epistemology, politics, economics, and s.e.x. Although she considered herself primarily a fiction writer, she realized that in order to create heroic fictional characters, she had to identify the philosophic principles which make such individuals possible. She needed to formulate "a philosophy for living on earth."

Thereafter, Ayn Rand wrote and lectured on her philosophy-Objectivism. She published and edited her own periodicals from 1962 to 1976, her essays providing much of the material for nine books on Objectivism and its application to the culture. Ayn Rand died on March 6, 1982, in her New York City apartment.

Every book by Ayn Rand published in her lifetime is still in print, and hundreds of thousands of copies are sold each year, so far totalling more than twenty million. Several new volumes have been published posthumously. Her vision of man and her philosophy for living on earth have changed the lives of thousands of readers and launched a philosophic movement with a growing impact on American culture.

THE ESSENTIALS OF OBJECTMSM

"My philosophy, in essence, is the concept of man as a heroic being, with his own happiness as the moral purpose of his life, with productive achievement as his n.o.blest activity, and reason as his only absolute." "My philosophy, in essence, is the concept of man as a heroic being, with his own happiness as the moral purpose of his life, with productive achievement as his n.o.blest activity, and reason as his only absolute."Ayn Rand Ayn Rand named her philosophy "Objectivism" and described it as a philosophy for living on earth. Objectivism is an integrated system of thought that defines the abstract principles by which a man must think and act if he is to live the life proper to man. Ayn Rand first portrayed her philosophy in the form of the heroes of her best-selling novels, The Fountainhead The Fountainhead (1943) and (1943) and Atlas Shrugged Atlas Shrugged (1957). She later expressed her philosophy in non-fiction form. (1957). She later expressed her philosophy in non-fiction form.

Ayn Rand was once asked if she could present the essence of Objectivism while standing on one foot. Her answer was: 1. Metaphysics: Metaphysics: Objective Reality Objective Reality2. Epistemology: Epistemology: Reason Reason3. Ethics: Ethics: Self-interest Self-interest4. Politics: Politics: Capitalism Capitalism She then translated those terms into familiar language: 1. "Nature, to be commanded, must be obeyed."2. "You can't eat your cake and have it too."3. "Man is an end in himself."4. "Give me liberty or give me death."

The basic principles of Objectivism can be summarized as follows: 1. Metaphysics: Metaphysics: "Reality, the external world, exists independent of man's consciousness, independent of any observer's knowledge, beliefs, feelings, desires or fears. This means that A is A, that facts are facts, that things are what they are-and that the task of man's consciousness is to "Reality, the external world, exists independent of man's consciousness, independent of any observer's knowledge, beliefs, feelings, desires or fears. This means that A is A, that facts are facts, that things are what they are-and that the task of man's consciousness is to perceive perceive reality, reality, not not to create or invent it." Thus Objectivism rejects any belief in the supernatural-and any claim that individuals or groups create their own reality. to create or invent it." Thus Objectivism rejects any belief in the supernatural-and any claim that individuals or groups create their own reality.2. Epistemology: Epistemology: "Man's reason is fully competent to know the facts of reality. Reason, the conceptual faculty, is the faculty that identifies and integrates the material provided by man's senses. Reason is man's only means of acquiring knowledge." Thus Objectivism rejects mysticism (any acceptance of "Man's reason is fully competent to know the facts of reality. Reason, the conceptual faculty, is the faculty that identifies and integrates the material provided by man's senses. Reason is man's only means of acquiring knowledge." Thus Objectivism rejects mysticism (any acceptance of faith faith or feeling as a means of knowledge), and it rejects skepticism (the claim that certainty or knowledge is impossible). or feeling as a means of knowledge), and it rejects skepticism (the claim that certainty or knowledge is impossible).3. Human Nature: Human Nature: Man is a rational being. Reason, as man's only means of knowledge, is his basic means of survival. But the exercise of reason depends on each individual's choice. "Man is a being of volitional consciousness." "That which you call your soul or spirit is your consciousness, and that which you call 'free will' is your mind's freedom to think or not, the only will you have, your only freedom. [This is] the choice that controls all the choices you make and determines your life and character." Thus Objectivism rejects any form of determinism, the belief that man is a victim of forces beyond his control (such as G.o.d, fate, upbringing, genes or economic conditions). Man is a rational being. Reason, as man's only means of knowledge, is his basic means of survival. But the exercise of reason depends on each individual's choice. "Man is a being of volitional consciousness." "That which you call your soul or spirit is your consciousness, and that which you call 'free will' is your mind's freedom to think or not, the only will you have, your only freedom. [This is] the choice that controls all the choices you make and determines your life and character." Thus Objectivism rejects any form of determinism, the belief that man is a victim of forces beyond his control (such as G.o.d, fate, upbringing, genes or economic conditions).4. Ethics: Ethics: "Reason is man's only proper judge of values and his only proper guide to action. The proper standard of ethics is: man's survival "Reason is man's only proper judge of values and his only proper guide to action. The proper standard of ethics is: man's survival qua qua man-i.e.. that which is required by man's nature for his survival man-i.e.. that which is required by man's nature for his survival as a rational being (not as a rational being (not his momentary physical survival as a mindless brute). his momentary physical survival as a mindless brute). Rationality Rationality is man's basic virtue, and his three fundamental values are: reason, purpose, self-esteem. Man-every man-is an end in himself, not a means to the ends of others; he must live for his own sake. is man's basic virtue, and his three fundamental values are: reason, purpose, self-esteem. Man-every man-is an end in himself, not a means to the ends of others; he must live for his own sake. neither sacrificing neither sacrificing himself to others nor sacrificing others to himself; he must work for his himself to others nor sacrificing others to himself; he must work for his rational rational self-interest, with the achievement of his own happiness as the highest moral purpose of his life." Thus Objectivism rejects any form of altruism-the claim that morality consists in living for others or for society. self-interest, with the achievement of his own happiness as the highest moral purpose of his life." Thus Objectivism rejects any form of altruism-the claim that morality consists in living for others or for society.5. Politics Politics: "The basic social social principle of the Objectivist ethics is that no man has the right to seek values from others by means of physical force-i.e.. no man or group has the right to principle of the Objectivist ethics is that no man has the right to seek values from others by means of physical force-i.e.. no man or group has the right to initiate initiate the use of physical force against others. Men have the right to use force the use of physical force against others. Men have the right to use force only only in self-defense and in self-defense and only only against those who initiate its use. Men must deal with one another as against those who initiate its use. Men must deal with one another as traders, traders, giving value for value, by free, mutual consent to mutual benefit. The only social system that bars physical force from human relationships is giving value for value, by free, mutual consent to mutual benefit. The only social system that bars physical force from human relationships is laissezfaire capitalism. laissezfaire capitalism. Capitalism is a system based on the recognition of individual rights, including property rights, in which the only function of the government is to protect individual rights, i.e., to protect men from those who initiate the use of physical force." Thus Objectivism rejects any form of collectivism, such as fascism or socialism. It also rejects the current "mixed economy" notion that the government should regulate the economy and redistribute wealth. Capitalism is a system based on the recognition of individual rights, including property rights, in which the only function of the government is to protect individual rights, i.e., to protect men from those who initiate the use of physical force." Thus Objectivism rejects any form of collectivism, such as fascism or socialism. It also rejects the current "mixed economy" notion that the government should regulate the economy and redistribute wealth.6. Esthetics: Esthetics: "Art is a selective re-creation of reality according to an artist's metaphysical value-judgments." The purpose of art is to concretize the artist's fundamental view of existence. Ayn Rand described her own approach to art as "Romantic Realism": "I am a Romantic in the sense that I present men as they ought to be. I am Realistic in the sense that I place them here and now and on this earth." The goal of Ayn Rand's novels is not didactic but artistic: the projection of an ideal man: "My purpose, first cause and prime mover is the portrayal of Howard Roark or John Galt or Hank Reardan or Francisco d'Anconia "Art is a selective re-creation of reality according to an artist's metaphysical value-judgments." The purpose of art is to concretize the artist's fundamental view of existence. Ayn Rand described her own approach to art as "Romantic Realism": "I am a Romantic in the sense that I present men as they ought to be. I am Realistic in the sense that I place them here and now and on this earth." The goal of Ayn Rand's novels is not didactic but artistic: the projection of an ideal man: "My purpose, first cause and prime mover is the portrayal of Howard Roark or John Galt or Hank Reardan or Francisco d'Anconia as an end in himsetf- not as an end in himsetf- not as a means to any further end." as a means to any further end."GUIDE TO THE WRITINGS OF AYN RANDNOVELS:Atlas Shrugged (1957): Ayn Rand's masterpiece. It integrates the basic elements of an entire philosophy into a highly complex, yet dramatically compelling plot-set in a near-future U.S.A. whose economy is collapsing as a result of the mysterious disappearance of leading innovators and industrialists. The theme is: "the role of the mind in man's existence-and, as corollary, the demonstration of a new moral philosophy: the morality of rational self-interest." Ayn Rand's masterpiece. It integrates the basic elements of an entire philosophy into a highly complex, yet dramatically compelling plot-set in a near-future U.S.A. whose economy is collapsing as a result of the mysterious disappearance of leading innovators and industrialists. The theme is: "the role of the mind in man's existence-and, as corollary, the demonstration of a new moral philosophy: the morality of rational self-interest."

The Fountainhead (1943): The story of an innovator-architect Howard Roark-and his battle against the tradition-worshipping establishment. Its theme : "individualism versus collectivism, not in politics, but in man's soul; the psychological motivations and the basic premises that produce the character of an individualist or a collectivist." Ayn Rand presented here for the first time her projection of the ideal man. Roark's independence, self-esteem, and integrity have inspired millions of readers for more than half a century. (1943): The story of an innovator-architect Howard Roark-and his battle against the tradition-worshipping establishment. Its theme : "individualism versus collectivism, not in politics, but in man's soul; the psychological motivations and the basic premises that produce the character of an individualist or a collectivist." Ayn Rand presented here for the first time her projection of the ideal man. Roark's independence, self-esteem, and integrity have inspired millions of readers for more than half a century.

Anthem (1938): This novelette depicts a world of the future, a society so collectivized that even the word "I" has vanished from the language. (1938): This novelette depicts a world of the future, a society so collectivized that even the word "I" has vanished from the language. Anthem's Anthem's theme is: the meaning and glory of man's ego. theme is: the meaning and glory of man's ego.

We the Living (1936): Set in Soviet Russia, this is Ayn Rand's first and most autobiographical novel. Its theme is: "the individual against the state, the supreme value of a human life and the evil of the totalitarian state that claims the right to sacrifice it." (1936): Set in Soviet Russia, this is Ayn Rand's first and most autobiographical novel. Its theme is: "the individual against the state, the supreme value of a human life and the evil of the totalitarian state that claims the right to sacrifice it."

OTHER FICTION: Night of January 16th (1934): (1934): This play is a murder trial abounding in plot twists and original devices. The play has two different endings available-to reflect the actual verdict of a jury selected each performance from the audience. This play is a murder trial abounding in plot twists and original devices. The play has two different endings available-to reflect the actual verdict of a jury selected each performance from the audience.

The Early Ayn Rand (1984): This collection includes the first fiction Ayn Rand ever sold-the synopsis of an original 1932 screenplay, (1984): This collection includes the first fiction Ayn Rand ever sold-the synopsis of an original 1932 screenplay, Red p.a.w.n. Red p.a.w.n. It also contains unpolished, but charming short stories which she wrote in the late 1920s and early 1930s while she was still learning English, and mature works such as the stage plays It also contains unpolished, but charming short stories which she wrote in the late 1920s and early 1930s while she was still learning English, and mature works such as the stage plays Think Twice Think Twice and and Ideal Ideal and scenes cut from the published edition of and scenes cut from the published edition of The Fountainhead. The Fountainhead.

GENERAL PHILOSOPHY: For the New Intellectual (1961): A collection of the most challenging philosophical statements by the characters in her novels. The 48-page t.i.tle essay sweeps over the history of thought, showing how ideas control civilization and how philosophy has served for the most part as an engine of destruction. (1961): A collection of the most challenging philosophical statements by the characters in her novels. The 48-page t.i.tle essay sweeps over the history of thought, showing how ideas control civilization and how philosophy has served for the most part as an engine of destruction.

Philosophy: Who Needs it (1982): (1982): Everybody Everybody needs philosophy-that is the theme of this book. It demonstrates that philosophy is essential in each person's life, and how those who do not think philosophically are the helpless victims of the ideas they pa.s.sively accept from others. Essays include the t.i.tle essay, "Philosophical Detection," and "Causality Versus Duty." needs philosophy-that is the theme of this book. It demonstrates that philosophy is essential in each person's life, and how those who do not think philosophically are the helpless victims of the ideas they pa.s.sively accept from others. Essays include the t.i.tle essay, "Philosophical Detection," and "Causality Versus Duty."

The Voice of Reason: Essays in Objectivist Thought (1989): Philosophy and cultural a.n.a.lysis, including "Who Is the Final Authority in Ethics?" Also "Religion Versus America" by Leonard Peikoff. and a critique of Libertarianism by Peter Schwartz. (1989): Philosophy and cultural a.n.a.lysis, including "Who Is the Final Authority in Ethics?" Also "Religion Versus America" by Leonard Peikoff. and a critique of Libertarianism by Peter Schwartz.

EPISTEMOLOGY: Intrductin to Objectivist Epistemology (Second Edition, 1990): The Objectivist theory of concepts, with Ayn Rand's solution to "the problem of universals," identifying the relationship of abstractions to concretes. Includes an essay by Leonard Peikoff, "The a.n.a.lytic-Synthetic Dichotomy," and, as an appendix, transcripts of Ayn Rand's workshops-containing her answers to questions about her theory raised by philosophers and other academics. (Second Edition, 1990): The Objectivist theory of concepts, with Ayn Rand's solution to "the problem of universals," identifying the relationship of abstractions to concretes. Includes an essay by Leonard Peikoff, "The a.n.a.lytic-Synthetic Dichotomy," and, as an appendix, transcripts of Ayn Rand's workshops-containing her answers to questions about her theory raised by philosophers and other academics.

ETHICS: The Virtue of Selfishness (1964): Ayn Rand's revolutionary concept of egoism. Essays, on the morality of rational selfishness and the political and social implications of such a moral philosophy. Essays include: "The Objectivist Ethics," "Man's Rights," "The Nature of Government," "The 'Conflicts' of Men's Interests," and "Racism." (1964): Ayn Rand's revolutionary concept of egoism. Essays, on the morality of rational selfishness and the political and social implications of such a moral philosophy. Essays include: "The Objectivist Ethics," "Man's Rights," "The Nature of Government," "The 'Conflicts' of Men's Interests," and "Racism."

POLITICS: Capitalism: The Unknown Ideal (1966): Essays on the theory and history of capitalism arguing that it is the only moral economic system, i.e., the only one consistent with individual rights and a free society. Includes: "What Is Capitalism?" "The Roots of War," "Conservatism : An Obituary," and "The Anatomy of Compromise." (1966): Essays on the theory and history of capitalism arguing that it is the only moral economic system, i.e., the only one consistent with individual rights and a free society. Includes: "What Is Capitalism?" "The Roots of War," "Conservatism : An Obituary," and "The Anatomy of Compromise."

The Retum of the Primitive (1971): Ayn Rand's answer to environmentalism, "progressive" education, and other anti-reason movements. (1971): Ayn Rand's answer to environmentalism, "progressive" education, and other anti-reason movements.

ART AND LITERATURE: The Romantic Manifesto (1969): Ayn Rand's philosophy of art, with a new a.n.a.lysis of the Romantic school of literature. Essays include: "Philosophy and Sense of Life," "The Psycho-Epistemology of Art," and "What Is Romanticism?" (1969): Ayn Rand's philosophy of art, with a new a.n.a.lysis of the Romantic school of literature. Essays include: "Philosophy and Sense of Life," "The Psycho-Epistemology of Art," and "What Is Romanticism?"BOOKS ABOUT AYN RAND AND OBJECTIVISM The Ayn Rand Lexicon: Objectivism from A to Z (1986): A mini-encyclopedia of Objectivism, covering 400 alphabetized topics in philosophy and related fields. Edited by Harry Binsw.a.n.ger. (1986): A mini-encyclopedia of Objectivism, covering 400 alphabetized topics in philosophy and related fields. Edited by Harry Binsw.a.n.ger.

The Ominous Parallels: The End of Freedom In America (1982): By Leonard Peikoff. The Objectivist philosophy of history-through an a.n.a.lysis of the philosophical causes of n.a.z.ism, and their parallels in contemporary America. (1982): By Leonard Peikoff. The Objectivist philosophy of history-through an a.n.a.lysis of the philosophical causes of n.a.z.ism, and their parallels in contemporary America.

Objectivism: The Philosophy ol Ayn Rand (1991): By Leonard Peikoff. This is the definitive, systematic statement of Ayn Rand's philosophy, based on Dr. Peikoff thirty years of philosophical discussions with her. All of the key principles of Objectivism-from metaphysics to art-are presented in a logical, hierarchical structure. (1991): By Leonard Peikoff. This is the definitive, systematic statement of Ayn Rand's philosophy, based on Dr. Peikoff thirty years of philosophical discussions with her. All of the key principles of Objectivism-from metaphysics to art-are presented in a logical, hierarchical structure.

Letters of Ayn Rand (1995): This collection of more than 500 letters written by Ayn Rand offers much new information on her life as philosopher, novelist, political activist, and Hollywood screenwriter. Includes letters to fans, friends, Hollywood celebrities, business leaders, and philosophers. Edited by Michael S. Berliner. (1995): This collection of more than 500 letters written by Ayn Rand offers much new information on her life as philosopher, novelist, political activist, and Hollywood screenwriter. Includes letters to fans, friends, Hollywood celebrities, business leaders, and philosophers. Edited by Michael S. Berliner.

The Art of Fiction (2000): The edited version of an informal series of lectures given by Ayn Rand on the essentials of fiction writing. Edited by Tore Boeckmann. (2000): The edited version of an informal series of lectures given by Ayn Rand on the essentials of fiction writing. Edited by Tore Boeckmann.

The Art of Nonfiction (2001): Edited transcripts of Ayn Rand's lectures on writing effective nonfiction-a skill she believed could be learned and mastered by any rational person. (2001): Edited transcripts of Ayn Rand's lectures on writing effective nonfiction-a skill she believed could be learned and mastered by any rational person.ABOUT THE AYN RAND INSt.i.tUTEThe Ayn Rand Inst.i.tute, a nonprofit educational organization, was established in 1985 to serve as the center for the advancement of Objectivism.

Objectivism holds that historical trends are the product of philosophy. To reverse today's destructive political and cultural trends we must reverse men's fundamental philosophy.

The Inst.i.tute brings Ayn Rand's ideas to the attention of students, scholars, businessmen, professionals, and the general public. Its educational programs include graduate training in philosophy, essay contests for high school and college students, a network of campus Objectivist clubs, a campus speakers bureau, and scholarly research and publications.