Category: Essays

Ayn Rand held that self-esteem is not simply desirable, but an essential value in human life. It is no less important, no less necessary, than food and physical health. And on her view it is something within your direct control to achieve: each of us can attain it. Yet many people find it difficult. Why?

One major factor, which I mentioned in a recent webinar on Rand’s conception of self-esteem, stems from the fact that self-esteem is in part a moral assessment.

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What is “extremism”? Seems obvious, many people would say: just look at the actions of a white supremacist who shoots up a mosque or synagogue. Or a jihadist’s suicide attack. There are many other vicious acts that we commonly label as “extremism,” which one dictionary defines as “the holding of extreme political or religious views.”

But this term is nowhere near as clear as it seems.

Consider other views that are “extreme” (outermost, farthest from the center, calling for drastic steps). For example, when Jefferson wrote the Declaration of Independence, it was an “extreme” political view to be against monarchy and for individual liberty. At the time of slavery, it was an “extreme” view to be an uncompromising advocate for abolition. And, whereas racism and Islamic totalitarianism are vicious, clearly it is morally right to be for liberty and abolition. But all of these examples — given how the term is commonly used — could be labeled “extremism.”

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In 1947, during what some call the “McCarthy Era,” Ayn Rand was asked to testify before the House Un-American Activities Committee (HUAC) on the influence of Communism in Hollywood. She appeared as a “friendly witness.”

The standard verdict on these hearings, and on Rand’s participation, is unequivocal condemnation: The hearings were an inquisition that destroyed the careers of “blacklisted” filmmakers, ruined lives, and trampled the First Amendment. And the “friendly witnesses,” such as Rand, who testified voluntarily, were guilty of abetting an anti-Communist witch hunt.

The only problem with this standard assessment is that it’s totally wrong.

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Nationalism is clawing its way back. At a rally last October, Donald Trump galvanized the audience by declaring himself a proud nationalist. Europe, too, is witnessing the growing influence of political parties advocating nationalism. Even as nationalism has entered the political mainstream, it remains intellectually disreputable.

But Yoram Hazony, a political scholar, wants to redeem nationalism and rehabilitate its reputation. His book The Virtue of Nationalism is bound to resonate with a swath of intellectuals and voters, here and in Europe, who thrill when Trump and other politicians hammer on nationalist themes. Hazony presents a conception of nationalism with soft edges, one that is supposedly compatible with some measure of liberty. And therein lies part of the book’s danger. It is calm, erudite, and theory-heavy. The book attempts to provide a serious, intellectual case for embracing nationalism.

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Tribalism is resurging. One of its most obvious manifestations can be seen in politics. Today what seems to matter first and above all else is loyalty to one’s political tribe and its leaders, not the facts about an issue, not the truth on any given controversy, not the right policy to adopt — all of these are pushed to the background.

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The effects of German Nazism are horrific and indelible. The overall death toll in World War II, which began eighty years ago this summer, “dwarfs the mortality figures for the Great War of 1914–18, obscene as those were,” observes historian Tony Judt. “No other conflict in recorded history killed so many people in so short a time.” By one reckoning, between September 1939 and the war’s end in 1945, an average of 27,000 people died each day as a result of the global conflict.

But what was the cause of all this carnage? Before the war, Germany was renowned for its elevated culture, famed as the land of poets and philosophers. And yet, it became the land of the secret police, concentration camps, the Holocaust.

Hitler had spelled out his vile ambition and perverse views in a book, which sold more than two hundred thousand copies between 1925 and 1932. Voters knew what the Nazi ideology stood for. And yet Hitler became chancellor of Germany and transformed the country into a totalitarian state.

What explains the rise of Hitler’s Germany?

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The documentary “Islam and the Future of Tolerance” sheds much-needed light on an issue engulfed in ignorance, confusion, taboo.

Read more: Sam Harris and Maajid Nawaz in Open Conversation about Islam

“More people die in the bathtub than from Islamist attacks.” Therefore, … what? How we understand the “terrorist threat” is critical to defining a sound policy for addressing the problem. Yet there’s something deeply, dangerously wrong in the way many of us think of the threat. That’s manifest not only in the prevailing view, but also, especially, in the outlook of some of its fiercest critics. Continue reading.

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