(Innovation and Transformation in Humanities for a

Sustainable Tomorrow)

THE INDIVIDUAL, ECONOMY AND GLOBAL SOCIETY

Dr. Christine Carmela R. Ramos

tinrams@gmail.com

Abstract

Keywords: Objectivism, ethics, rationality, sakop and selfishness

Ayn Rand argued that a capitalized economy needs safeguards, in this juncture,
the author explores the ethical issues of Objectivism, the burdens and primary concerns
of the individual, and more importantly, his decisions and their consequences. Due to
Rand’s contributions on laissez faire capitalism, this paper attempts to critique and
evaluate her ethical views as there are multidimensional effects of the current generation
affecting the individual. An interdisciplinary perspective is important in approaching the
diverse agencies that affect the individual in the contemporary economic discourse amidst
a constantly fluctuating social, economic and political context. This philosophical
endeavor aims to participate in the dialogue of sustainability to various disciplines for a
broader perspective; upholding the person who is acknowledged and esteemed in the
fullness of his/her dignity.
The thoughts of Rand underscored politico-economic freedom and most
especially, sustaining free thinking. On the economic side, the abuse of capitalism will
result to injustice and exploitation. Our global society becomes an arena of destruction of
the dignity of the persons and common good. Thus, to live with authenticity means
accountability of the individuals in the globalizing world and a call for solidarity for those
who have the least access to the common goods. Living life in its fullest and deepest
meaning was redefined.
1. Introduction

The global circulation of money and people has been accompanied, even preceded, by a circulation
of cultural objects trailing shreds of meanings behind them. On the optimistic side, community and a sense
of solidarity come from the interaction, for it is through interaction with others, that we build up shared
meaning systems. Griswold calls into attention the paradox in a society with highly advanced division of
labor, wherein the only thing people have in common, is their individualism (Murakami, 2000: 49).

It took them so long but women’s participation in the philosophical discipline conceded beliefs of
sexual division which basically perceived of light or feminine and heavy or masculine. Mostly, women
based their philosophy in alliance to political, economic or ideological. Ayn Rand is an example who
avoided emotional facet and chose reason. Her rational or psychological egoism arguments opposed
mystical premises.

2. Problem Statement
The liberal commitment to protecting individuals from oppression, then, requires a critique of how
market values, technological innovations, and concentrations of wealth in monopoly capitalism tends not
only to undermine the structure of the subject who is supposedly “free,” but also to displace or to
marginalize those traditions and attitudes that promote community and solidarity, and which resist being
absorbed into the domain of liberal and political economy. This paper explores the interaction between
the individual and the dominance of market economy.

3. Research Questions
For Rand, the self is the mind that perceives reality, forms judgments and chooses values. The
human being is free – the freedom of the individual is a “road less travelled.” People who conformed to a
particular tradition and economic system longed for change that came into the fruition of individual
strengths and capacity. In this regard, this paper the paper explores the significance of the following:
 What constitutes the concept of selfishness for the Objectivist?
 What are the challenges to the individual in the contemporary world?
 How can the changes in the economy improve the individual?

4. Purpose of the Study

This paper specifically studies the perspective of Rand’s philosophy known as Objectivism. In
essence, her theory is the concept of the person as a heroic being; with happiness as the moral purpose of
life. Decent work and economy are upheld in Rand’s concepts of productive achievement is the noblest
activity, while reason is the only absolute. Moreover, the author highlights the Objectivist mode of
thinking:
4.1. By free will, Objectivism points to the mind’s freedom to think or not. Free will determines
life, character and choices. It entails action and goal (Binswanger, 1986: 177). There is no
compromise on moral issue neither on matters of knowledge of truth and or rational convictions.
Concern with one’s interest must be the beneficiary of one’s action.
4.2. People who conformed to a particular tradition and economic system longed for change that
came into the fruition of individual strengths and capacity. The individual could not cling to
outside power and is thus, left to hone one’s creativity and talents. No other force can manipulate
change except whatever the person brought up to one’s self.

5. Research Methods

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 First, parallelisms are drawn to thinkers who influenced Rand, e.g. Nietzsche. Secondly, in the
analysis of her views of the individual, new paradigms emerged. Though some commentators argued that
Rand might not have the right answers but she does have the right questions. Significantly, the meaning,
purpose and goal of the individual in a capitalist society, is redefined. The analysis of this paper discussed
the metaphysico-epistemological and ethical fields of Rand’s concepts.

6. Findings
The challenges and questions of Rand and Nietzsche were valuable as both attempted to elevate humans
not as faceless entities but as individual who could be better and more productive, e.g. in church and
governments. Zimmerman (1994: 272) takes into account the emancipatory aims of the Enlightenment
which, according to him, had also promoted attitudes, (particularly in conjunction with subsequent
developments in the economic and industrial realms) that in some ways clearly blunted or compromised
those aims. The dark side of the Enlightenment includes anthropocentrism, subject-object dualism, and a
totalizing tendency reflected in the overestimation of the importance of scientific and instrumental
rationality (metaphysical foundationalism) at the expense of other modes of reasoning.

6.1. The person as the highest value

Nietzsche (1966: 34) surmised that the will to live comprised the independence of the scientific
individual and the emancipation from unbridled transcendental speculation. Further, he thought that it is
wrong to deprive a human being of stature and to be remodeled into a characterless uniformity within
system be it theological, philosophical or scientific. Rand argued that people of creative spirit must reject
the role of sacrificial animal and instead, be self-assertive.

In The New Left, Rand (1970: 36) concurred with Nietzsche’s philosophy. Nietzsche (1966:
25) identified two physical realities which he aptly patterned from Greek tragedies: Apollo, the god of light
and Dionysus, the god of wine. As Apollo symbolized the logical and rational, Dionysus embodied the
drunk, stupor state e.g. emotions. For both Rand and Nietzsche, the Apollonian is superior to the latter.
Rand is against all forms of “mystics, dark emotion and instincts.”

More, both noted the superiority of the ego; also, both condemned the herd as they expressed
their concern over the worthiest few intellectuals who should benefit from the privileges of individualism.
Nietzsche deplored the promotion of ascetic ideal, as Rand remained contemptible of altruism: Altruism
makes suffering the most important in life. Nietzsche (1960: 41) decried the promotion of the ascetic ideal
which is bestowed on attitudes such as submission. Moreover, Nietzsche considered ascetic ideal as
basically self-denying and will decaying.

6.2. Redefining the individual: Exploring new paradigms

Erich Fromm theorized that the self should more than recognize itself but should discover the world
around it. Selfishness is unhappiness and anxiously concerned to snatch life the satisfaction which is
blocked from being attained. Fromm alluded that selfishness is similar to a dominating parent’s over
concern toward his child that might be a compensation for the lack of capacity to love the child at all.
Dissatisfaction is the root of selfishness. Religions crumble, war brought destruction, consequently, the
self-crumbled to insecurity that failed to pursue progress. The inner disillusionment and readiness for
revaluation of self-interest could hardly become effective unless economic conditions permitted it. Fromm
concluded that organizing the social life has become the universal yearning of the human spirit.
For Plato, the self has three layers: empirical, a priori beliefs and desires and inner self. After the
world turned over to physical science, the self remains as the preserve of philosophy. The empirical self
and desires are overcome.
John Calvin, on the other hand, believes that one does not achieve nothing on the basis of one’s own
strength. It is futile to persist in one’s deliberations and actions. Immanuel Kant, influence by Calvin’s
beliefs, thinks that it is a virtue to want happiness but to pursue one’s happiness is not a virtue at all. Thus,
pleasure for the individual should be eliminated and ought to be under the morality of law.
Filipinos want to be in harmony with others (sakop) and nature. Filipinos do not have the mastery-
over-nature orientation, as characteristic of Western thought (Mercado, 1994: 13). Filipinos are
interpersonalistic. For Filipinos, loob is a very humane experience; it is the basis of Christian value of

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gratitude and sensitivity to the needs of others (Gorospe, 1988: 31). Loob is connected to emotions; it is
both personal and social. To have loob is pagpapakatao (Mercado, 1994: 131) and is traced to the Filipino
faith in God (Alejo, 1990: 4). There is control of personal beings other than self, rather than governed by
mechanistic, impersonal laws manipulable by humans.
In this vein, the church questions the values regarding the false gods produced by capitalism. The
church opined that, in the light global economy, people should be developed by providing them their basic
rights e.g. education.

7. Conclusion

The beliefs and dreams of Rand may be seen in the thriving global economy that is, intellectual
freedom cannot exists without political freedom. Political freedom cannot exist conclusion, then there is
no argument only loosely associated statements or statement of belief or opinion without economic
freedom. Free mind and a free market are corollaries. For Rand, morality is a matter of consulting reason.
Judgments go beyond public opinion.

At the present, despite the changing reality, the individual should have inalienable right which
should not rule nor be ruled by anyone. The individual is not just a thinker but in the post millennial era,
the freedom of the individual to think remains an imperative. There is no escape from the volitional
consciousness.

7.1. The challenges of Objectivist ethics

However, the individual does not remain isolated. A person can attain a decent work or blossom in a
society without inhibiting one’s self but in a participative atmosphere which will further lay the foundation
toward economic transformation. In this regard, the intellectual dimension of the person can be balanced
to other aspects to attain fully one’s potentials. The integrity of the individual is underscored by upholding
one’s beliefs and ideas as long as a person is creative.

Since productive work is the central of reason, the realization of the individual is achieved by means of
the virtues of rationality, productiveness and pride. Through rational creativity, one tests ideas, experiments
and innovates without the confinements of hate and denunciation. Otherwise, without volition, we die not
just physically, but loss of respect, self-esteem and love.

7.2. The evolving meaning of the individual

In a capitalist system, no individual nor groups of people can use physical coercion against anyone,
only in retaliation against those who initiated its use. Economic power can only be achieved by voluntary
means, by the voluntary choice and agreements of all those who participate in the process of production
and trade. Thus, the individual co-exist with the society.

Individualism during the 19th century (Reformation, Renaissance and Age of Enlightenment)
witnessed the rise of discoveries and socialism. In the 20 th century, the doctrine of socialism struggled its
views against individualism. The current developments point to awareness of a global society, where
technology, social and political converge. The stakes of globalization process in face of technological
developments seem high that individuals should realize the intensity of their interdependence.

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Acknowledgments
In this endeavour, I would like to sincerely extend my gratitude to my family -- my father, Ernesto;
Jose Mari and Mary Anne, my siblings, for their support throughout my career and in writing this article.
Most of all, to my late mother Chalita, who has taken a big part in encouraging me in my philosophical
efforts. I am also immensely grateful to my relatives and communities/organizations for being constructive.

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