Peikoff - The Good - Man's Life As The Standard Of Moral Value Flashcards

(53 cards)

1
Q

Now let us see how the principle of life as the standard of value applies to specific kinds of organisms — and above all, …

A

To MAN.

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2
Q

Plants and animals initiate automatically the actions their life requires. (…)

Man, however, …

A

Is the living being with a VOLITIONAL, CONCEPTUAL CONSCIOUSNESS.

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3
Q

As such, leaving aside his internal bodily processes, he has …

A

NO INBUILT GOAL OR STANDARD OF VALUE.

==> He follows no AUTOMATIC course of action.

==> In particular, he does NOT AUTOMATICALLY VALUE OR PURSUE SELF-PRESERVATION.

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4
Q

The evidence of this fact is overwhelming.

It includes not only deliberate suicides, but also …

A

People’s frequent hostility to the most elementary life-sustaining practices.

==> As examples, one may consider the Middle Ages, or the more mystical countries of the Near and Far East, or even the leaders of the modern West.

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5
Q

For a human being, the desire to live and the knowledge of what life requires are …

A

AN ACHIEVEMENT — NOT A BIOLOGICAL GIFT.

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6
Q

Like every entity, man has a nature — like the other organisms, he must follow a specific course of action if he is to survive.

But …

A

Man is NOT born knowing what that course is, nor does such knowledge well up in him effortlessly.

==> He has to seek out the knowledge and then decide to act on it.

==> “Man 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.”

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7
Q

How is he to discover all this?

A

THAT is the purpose of morality ==> “A code of values accepted by choice.”

==> Man needs it for ONE REASON ONLY ==> IN ORDER TO SURVIVE.

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8
Q

Moral laws, in this view, are …

A

PRINCIPLES that define how to nourish and sustain human life.

==> NO MORE AND NO LESS THAT THIS.

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9
Q

Morality is the …

A

INSTRUCTION MANUAL in regard to proper care and use that did NOT come with man.

==> IT IS THE SCIENCE OF SELF-PRESERVATION.

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10
Q

Plants and animals pursue values, but not …

A

MORAL values.

==> They have goals, but NOT ethics.

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11
Q

MORAL values are a subcategory of values, defined by 2 conditions:

A

Moral values are CHOSEN values of a FUNDAMENTAL nature.

==> Fundamental because they shape a man’s character and life course.

==> Other kinds of value, by contrast, are specialized — eg a man’s estimates in regard to government or art, which constitute not his moral, but his political or esthetic values.

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12
Q

The last seven paragraphs offer a broad overview of a complex issue, which now requires detailed analysis.

Until we understand step by step the exact purpose and role of morality in man’s life, there is little point in our proceeding further in the field.

The first step here is the fact that man needs to act …

A

LONG-RANGE.

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13
Q

“Long-range” means “…

A

Allowing for or extending into the more distant future.

==> A man is long-range to the extent that he chooses his actions with reference to such a future.

==> This kind of man sets goals that demand action across a significant time span; and, being concerned with such goals, he also weighs consequences, the future consequences of his present behavior.

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14
Q

By contrast, a man is short-range if, …

A

Indifferent to the future, he seeks merely the immediate satisfaction of an impulse, without thought for any other ends or results.

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15
Q

An animal has no need or capacity to be long-range, at least not in the human sense.

An animal …

A

DOES NOT CHOOSE ITS GOALS — nature takes care of that — so it can act safely on any impulse.

==> Within the limits of the possible, that impulse is programmed to be PRO-LIFE.

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16
Q

But man cannot rely safely on random impulse:

A

If he is to protect his life, he has to assess any potential action’s relationship to it.

==> He has to PLAN a course of behavior deliberately, committing himself to a LONG-RANGE purpose, then integrating to it all of his goals, desires, and activities.

==> Only in this way can the attainment of an ULTIMATE PURPOSE become an issue within his conscious control.

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17
Q

An action undertaken by a short-range mentality may lead …

A

ACCIDENTALLY to a beneficial result.

==> If one swallows, buys, befriends, or votes for whatever or whomever one stumbles across on the spur of the moment, without reference to reasons, purposes, or effects, one may get away with it for while — but ONLY for a while.

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18
Q

CONSISTENCY, in regard to any goal beyond the perceptual level or the routine, …

A

CANNOT BE ACHIEVED by sense perception, subconscious habit, or luck.

==> It can be achieved only by the aid of EXPLICIT VALUES AND KNOWLEDGE.

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19
Q

No one could expect to reach the big sale uptown by pointing his car north, then steering at random, with no map, no plan, no knowledge of turning points or detours, no concern but the impulse of the moment.

A

To reach a sale, however, is a modest quest.

To preserve one’s life is a more difficult task.

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20
Q

For any living organism, the course of action that survival is …

A

Continuous, full-time, ALL-EMBRACING.

==> No action an organism takes is irrelevant to its existence.

==> Every such action is either in accordance with what self-preservation requires or it is not.

==> FOR the entity’s life or AGAINST it.

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21
Q

This is true even of so innocuous an action as a man’s taking a nap:

A

In one context (if he is tired) such an action may be beneficial.

==> If he does it on the job, it may lead to unemployment.

==> If he does it outdoors during a blizzard, he may never wake up.

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22
Q

The principle involved in this simple example applies to every choice one makes:

A

It applies to one’s choices in regard to career, friends, investments, psychotherapist, entertainment.

==> It applies whatever the form and scale of a choice’s effects — which may be obvious or subtle, major or minor.

==> The point is that EVERY CHOICE HAS EFFECTS which redound, directly or indirectly, on ONE’S ABILITY TO SURVIVE.

23
Q

LIFE IS MOTION.

If the motion is NOT self-preserving, then it is …

A

Self-destroying.

24
Q

Self-destroying action need not be immediately fatal:

A

There is such a thing as drawn-out destruction, a state of affairs in which one is neither healthy nor dead, but in the process of moving from one condition to the other.

==> Thus it is possible to deteriorate GRADUALLY for years, breathing all the while, but increasingly damaged. (Eg alcoholic etc)

==> Such a negative cannot be deliberately courted or even passively tolerated, NOT IF SELF-PRESERVATION IS ONE’S GOAL.

25
The size and the form of the damage are not relevant here. No threat to vitality — no undermining of one’s capacity to deal successfully with the environment — can be countenanced if ...
LIFE is the standard of value. ==> The reason is that no such threat can be inflicted SAFETY on so complex and delicate an integration as a living organism. ==> In a biological context, suffering “only a little damage” is comparable to taking “only a little cyanide” or playing “only an occasional game of Russian roulette.” ==> LIFE DOES NOT MEAN FLIRTING WITH DEATH AND CANNOT BE ACHIEVED BY SUCH MEANS.
26
In regard to the issue of being long-range, there are differences among conscious species:
A purely sensory organism knows nothing but the immediate moment. ==> The higher animals do and must project the future to some extent — they do it within the limits of their perceptual form of awareness. ==> “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.” ==> Each of these cycles is undertaken afresh, as a separate unit, without connection in the animal’s awareness to the cycles of its past or future. ==> An animal cannot grasp or deal with the total of its lifespan and does not need to do so.
27
In this respect, too, AR observes, man is UNIQUE:
“Man’s life is a continuous WHOLE — Every day, year and decade of his life holds the sum of all the days behind him.” ==> Man can and must know not merely tomorrow’s requirements or this season’s, but every identifiable factor that affects his survival. ==> He can assess not merely the proximate, but also the remote consequences of his choices. ==> It is not enough for him to consider the chance of a toothache next week. ==> He also needs to know whether he is courting bankruptcy next month, anxiety next year, an invasion of human predators in the next decade, or a nuclear holocaust in the next generation.
28
With the advent of the human species, the need to project the future reaches its climax:
The temporal scale of man’s concern must be not any isolated day or cycle, but HIS ENTIRE LIFESPAN.
29
Just as man’s knowledge must be integrated into an all-encompassing sum, so must ...
HIS ACTIONS. ==> “If he is to succeed at the task of survival, man has to choose his course, his goals, his values in the context and terms of a lifetime.”
30
Here, then, is the problem. Man must be long-range. He must know the survival significance of every action he takes. And he must know it in relation to the timespan of an entire human life. The problem is: what can make such a cognitive feature possible?
The answer is ==> THE SAME KIND OF CONSCIOUSNESS THAT MAKES IT NECESSARY.
31
Man can retain and deal with so vast a quantity of data only by the method of UNIT-REDUCTION:
He can gain knowledge of decades still ahead of him only by means of the faculty that integrates perceived concretes to an unlimited number of UNPERCEIVED ONES, past, present, and future. ==> HE CAN ACHIEVE THE LONG-RANGE OUTLOOK HE NEEDS ONLY BY THE USE OF CONCEPTS.
32
If man is to sustain and protect his life, he must ...
CONCEPTUALIZE THE REQUIREMENTS OF HUMAN SURVIVAL.
33
This means that he must confront the array of human choices and actions, in all its bewildering complexity, and achieve ...
UNIT-ECONOMY. ==> He must ask: What are the FUNDAMENTAL choices, the ones which shape ALL THE OTHERS? ==> And what abstractions integrate all the instances of such choices from the aspect of their relationship to self-preservation? ==> In other words, what generalizations identify — in CONDENSED, RETAINABLE FORM — the effect on man’s life of different kinds of choices?
34
An adult determines whether a previously unperceived object is a man, an animal, or an automobile by applying to the NEW experience his EARLIER FORMED CONCEPTS. The man who has conceptualized the requirements of survival ...
Decides by a similar EPISTEMOLOGICAL method whether or not in any particular case to tell a lie — or to work for his keep — or to compromise his convictions — or to give to charity — or to fight an advancing dictatorship.
35
He decides not by feeling or by polls and not by trying to assess each new situation without context, as though he were an infant, but ...
BY THE APPLICATION OF HIS EARLIER FORMED MORAL CONCEPTS.
36
The common name of this latter form of cognition (which extends far beyond moral issues) is ...
PRINCIPLE.
37
A “principle” is a ...
General truth on which other truths depend. ==> Every science and every field of thought involves the DISCOVERY and APPLICATION of principles. ==> Leaving aside certain special cases, a principle may be described as a FUNDAMENTAL REACHED BY INDUCTION. ==> Such knowledge is necessary to a conceptual consciousness for the same reason that induction and the grasp of fundamentals are necessary.
38
A moral principle, accordingly, is NOT something sui generis (of its own kind, unique). Properly speaking, it is a type of ...
Scientific principle ==> Identifying the relationship to man’s survival of the various basic human choices.
39
A man who acts “on moral principle” in this sense is ...
Neither a martyr, a zealot, nor a prig — He is a person guided by man’s distinctive faculty of cognition. ==> For a rational being, PRINCIPLED ACTION IS THE ONLY EFFECTIVE ACTION. ==> To be principled is the only way to ACHIEVE A LONG-RANGE GOAL.
40
In the Objectivist view, moral principles are not luxuries reserved for “higher” souls or duties owed to the supernatural.
They are a practical, earthly necessity to anyone concerned with self-preservation.
41
The only alternative to action governed by moral principle is action expressing short-range impulse. But for man, as we know, ...
THE SHORT-RANGE, VIEWED LONG-RANGE, IS SELF-DESTRUCTIVE.
42
This is the practical point missed by pragmatism, which tells people to judge each choice ...
Not by reference to abstract theory, but only by its results after it has been tried. ==> Which insists that today’s results need not recur tomorrow. ==> And urges that each situation be approached “experimentally”, “on its own terms”. ==> Such a philosophy amounts to the declaration: Drop your mind, discard your capacity for thought, decide each case PERCEPTUALLY. ==> This is precisely what man CANNOT do — NOT FOR LONG.
43
The objectivist morality defines a CODE of values. By “code” here AR means ...
An integrated, hierarchically structured, noncontradictory system of principles which enables man to choose, plan, and act LONG-RANGE.
44
Man needs such a code, as should now be clear, not merely because he has free will, but because ...
He is a LIVING organism, who must learn to use his free will CORRECTLY. ==> He needs a moral code because his life requires a SPECIFIC COURSE OF ACTION and, being a CONCEPTUAL ENTITY, he cannot follow this course except by the GUIDANCE OF CONCEPTS.
45
What then is the STANDARD of moral value?
A valid code of morality, AR concludes, a code based on reason and proper to man, must hold MAN’S LIFE as its standard of value. ==> “All that which is proper to the life of a rational being is the good; all that which destroys it is the evil.”
46
Let me repeat that the standard, inherent in the whole argument, is ...
MAN’S life. ==> Man’s survival qua man. ==> “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.”
47
To state the point another way, “man’s life” means ...
LIFE IN ACCORDANCE WITH THE PRINCIPLES OF HUMAN SURVIVAL.
48
The objectivist standard of morality is not a momentary or a merely physical survival:
It is the LONG-RANGE SURVIVAL OF MAN — MIND AND BODY.
49
The standard is not “staying alive by any means”, because ...
Once we speak in long-range terms, there is only ONE MEANS of sustaining human life. ==> As AR puts it, the standard is not “survival at any price, since there’s only one price that pays for man’s survival: REASON.”
50
“Man’s life” is not a separate or “higher” ideal arbitrarily added to “life”.
It is merely the standard of life applied to man. ==> Life, for any living creature, means life AS THAT CREATURE — Life in accordance with its specific means of survival.
51
There is no dichotomy between existence and identity. TO BE, for a man, is ...
To be a MAN.
52
Any standard of morality other than Objectivism’s can have ONLY ONE ULTIMATE RESULT.
“Since life requires a specific course of action, any other course will destroy it.”
53
To support her point, we have mora than evidence of theory:
We also have the sobering spectacle of all the countries and centuries that tried some version of “non-life” as their standard. They got what they asked for.