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About samr

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  1. Mikhail, I have written about this over the years, but I'm too busy to dig for it. One day I intend to organize the better things I have written. I used to work for the São Paulo State Symphony Orchestra as first trombonist and assistant conductor to Maestro Eleazar de Carvalho. I was an upcoming star and, modesty aside, very good at what I did. But one idea kept sticking in my craw: the government paid my wages. A series of things happened and one day I walked off. Nobody could believe it. I threw a brilliant career and future into the garbage. I made a go of it for a while in pop music and m
  2. WhyNOT, I think that the argument for the independence of the artist is really a good one. ¨Free¨money tends to corrupt. Thanks,
  3. samr


    Mike, How can the above help you with certain "Randians" that have the right definitions, and everything, but do not think for themselves? (Actually, I do not mean the people here. People at ObjectivismOnline often seem like this).
  4. One of my reasons for a government is that art is not supposed to be "for the wordly motive of gain", but "art for art". Since a "wordly motive" and "the motive for greed", would corrupt the artist himself, art should be subsidized. Yes, I realize that this is a paradox, because subsidy in practice just means taking money by force, not anything especially noble And it contradicts other ideas - that of the free artist. But does anyone have a criticism of the idea I mentioned above _per se_, not regarding its practical consequences.
  5. I just think it's despicable, because he obviously hasn't read Ayn Rand.
  6. Can you tell about the strike you attempted?
  7. As far as I understand, for Descartes "only certainty can lead to certainty" (Don't remember where I got this phrase from). Bacon, at least according to George Smith's "Why Atheism" thought that an indirect route to certainity is what takes you there. But, for Aristotle, "| We suppose ourselves to possess unqualified scientific knowledge of a thing, as opposed to knowing it in the accidental way in which the sophist knows, when we think that we know the cause on which the fact depends, as the cause of that fact and of no other, and, further, that the fact could not be other than it
  8. Your error is that you're treating the concept "value" in an Intrinsic manner (i.e. as if it were a mind-independent stuff like matter). The problem is that the concept of value emerges from human life (the lives of individual human beings). Without the self, there would be no human life. Human life is an inherently individual thing because only individuals can be meaningfully described as alive or dead. Far from making human life "meaningless" or "valueless," this argument makes our lives the origin of value. It seems you are right. Cool.
  9. Alright, what about my right to steal from the government? It is ok to steal from the Mafia. And if the government taxes people more because of it, I cannot really be blamed for it, it isn't my responsibility. In the same line of thought, why shouldn't I live on welfare? If the government taxes people, it is not I who do it.
  10. Tony, how do you draw the distinction between metaphysical nature of man, and physical nature of man?
  11. I think there is something about the perception of individualsts and collectivists about groups that is different, I am not sure what. Perhaps, that collectivists think that there is something in the group more than just the sum of its individuals? You can have many individuals. But, when people talk for example of "The nation of Israel", they don't mean just the many individuals together.
  12. Yes, a negative connotation, and I am implying that persuasion doesn't deal with truth (as the final goal). You can persuade someone using reason, but the final goal can be either him agreeing with you, either him being rational, and believing in what he considers rational.
  13. One that pretends that he is interested in reasoning about truth, but instead is interested in persuasion.
  14. Shmuel Boteach writes here It seems to me that the author is more a rhetorican than a philosopher. But, I think a large part of it is true, in the sense that these are the logical consequences of the metaphysical assumptions of what many people believe today they intend or not. By metaphysics I mean (a) What is "really real", "the most real thing". For example, one can think that the group is "really real", while individuals are just parts of it. Or, one can think that individuals are "really real", and groups do not "really exist". Or, one can believe t