When you hear the word selfishness what comes to mind? Typically, selfishness is associated with amoral, predatory behavior. It’s a word used to describe people like Bernard Madoff or Attila the Hun. On the other hand, selflessness is generally celebrated and aligned with friendship and love. In this talk, Peter Schwartz challenges these misconceptions.
Discussing ideas in his new book, In Defense of Selfishness: Why the Code of Self-Sacrifice Is Unjust and Destructive(publication date June 2, 2015), Schwartz offers a radically different view of selfishness and altruism. The rationally selfish individual — he argues — is committed to moral principles and lives an honest, productive, self-respecting life. Schwartz refutes the ethics of self-sacrifice in all its forms and shows that friendship and love are acts, not of self-sacrifice, but of self-interest.
This talk explains why you have a moral right to exist for your own sake, rather than a moral duty to serve the needs of others.
Copies of the book will be available for sale at the talk. Mr. Schwartz will sign books after the talk.
When will Peter be speaking in a city near you?
- Chicago — June 9. Refreshments begin at 6:30 PM. Talk begins at 7:00 PM at the Sheraton Chicago Hotel & Towers, 301 East North Water Street, Chicago, IL 60611.
- New York City — June 10. Refreshments begin at 7:00 PM. Talk begins at 7:30 PM. CUNY Graduate Center, 365 Fifth Avenue, New York, NY 10016.
- San Francisco — June 16. Refreshments begin at 7:00 PM. Talk begins at 7:30 PM at The Bently Reserve, 400 Sansome St, San Francisco, CA 94111.
- Irvine — June 17. Doors open at 7:00 PM. Talk begins at 7:30 PM at the Hilton Orange County/Costa Mesa, 3050 Bristol St, Costa Mesa, CA 92626.
Take the discussion online with #ARIonTour.
FREE for students. $10 for all others.
Register online. Walk-ins welcome.
As debate rages over the radicalisation of young British Muslims, are we overlooking a different crisis of faith? Ex-Muslims who dare to speak out are often cut off by their families and fear for their lives.
” He was perfectly happy to be a cultural Muslim, take part in celebrations and observe traditions, but he couldn’t pretend a faith he didn’t possess.”
Last week the hacking to death in Bangladesh of the blogger Ananta Bijoy Das was a brutal reminder of the risks atheists face in some Muslim-majority countries. And in an era in which British Islamic extremists travel thousands of miles to kill those they deem unbelievers, an apostate’s concern for his or her security at home is perhaps understandable.
“I’ve had bouts of clinical depression,” Nasreen says. “The thing is, Islam teaches you to grow up with low self-esteem and lack of self-identity. Without the collective, you’re lost. You’ve been taught to feel guilty and people-pleasing as a woman, and you do that from a very young age. I kept thinking, ‘Why do I want to wear short skirts? That’s so disgusting!’ No, it’s not disgusting. It took me a long time to appreciate my sexuality and my femininity. There was a lot of stress. I lost my friends. You’re very lonely and you’re ostracised.”
She blames the ghettoisation of multiculturalism and identity politics for this shift, the tendency to view individuals as members of separate cultural blocks. Or as Namazie puts it: “The problem with multiculturalism – not as a lived experience but as a social policy that divides and segregates communities – is that the “Muslim community” is seen to be homogenous. Therefore dissenters and freethinkers are deemed invisible because the ‘authentic’ Muslim is veiled, pro-sharia and pro-Islamist.”
One success of the Islamist movement in Britain has been to define the cultural identity primarily in terms of religion.
“We went from a Bengali to a Muslim community. It’s almost as if we’re suffering a second colonisation, the Arabisation of Asian cultures. Even my brother wears long Arab dresses.” As a consequence, she thinks Muslims have been encouraged to police other Muslims.
“I’ll give you a couple of examples,” she says. “The other day I ordered some food online – pork buns – and afterwards a guy called me up from the company and he said ‘Nasreen, do you know it’s not halal?’ I said yes, I’m not a Muslim, but afterwards I wish I’d said ‘Who are you to police what I’m eating? How dare you call me up to remind me.’ But that’s how people think: you’re a Muslim, you’ve got a Muslim name.”
Nasreen, Vali and Shams all agreed that it will only be by bringing greater attention to Muslim apostates in British society that their predicament will improve. It would also help, they say, if they could rely on the progressive support that was once the right of freethinkers in this country.
“Attitudes need to change,” says Cottee. “There has to be a greater openness around the whole issue. And the demonisation of apostates as ‘sell outs’ and ‘native informants’, which can be heard among both liberal-leftists and reactionary Muslims, needs to stop. People leave Islam. They have reasons for this, good, bad or whatever. It is a human right to change your mind. Deal with it.”
As one friend wrote online:
Islam destroys–dramatically with killings, and silently by destroying its adherents’ spirit. […] Islam is evil, most fundamentally because it requires its followers to abandon their reasoning mind in favor of blind obedience. Faith–instead of reason–rules the religious person, and it is this rejection of man’s unique tool of survival that ultimately destroys those who follow Islam (or any religion) consistently.
At the age of thirteen, Ayn Rand decided she was an atheist. Ayn Rand’s reason: “the concept of God is degrading to man.” One major form of this degradation is religion’s effect on genuine values, including sacred values. This idea is prominent in her early writings and continues to be featured in The Fountainhead and Atlas Shrugged, as well as in her nonfiction. In this lecture and Q&A, recorded at Objectivist Summer Conference 2014 in Las Vegas, Nevada, philosophy professor Robert Mayhew examines this aspect of Ayn Rand’s distinctive approach to atheism.
In this panel discussion with audience participation, philosophers Onkar Ghate and Robert Mayhew discuss the “New Atheists”—including Sam Harris, Daniel Dennett, Christopher Hitchens, and Richard Dawkins—contrasting their approach to moral values with that of Ayn Rand, describing their cultural significance, and probing their philosophies.
Onkar Ghate is a senior fellow at the Ayn Rand Institute, and Robert Mayhew is a professor of philosophy at Seton Hall University. This panel was recorded live at Objectivist Summer Conference 2014 in Las Vegas, Nevada.