KELLEY’S KANT In his excellent book The Evidence of the Senses (ES), David Kelley included some remarks on Immanuel Kant’s mature theoretical philosophy by way of contrast with the realist theory of perception which Kelley had developed within the metaphysical and epistemological framework of Ayn Rand. I examine Kelley’s representation of Kant in ES in the link below. Prof. Randall R. Dipert (1951–2019) criticized Dr. Kelley’s representations of Kant in ES in a Review Essay in Reason Papers (1987). I shall be examining Dipert’s criticisms as well as the later criticisms of Kelley’s Kant by Prof. Fred Seddon. https://forum.objectivismonline.com/index.php?/topic/40685-rand-and-kant-being-friends/&page=2#comment-386620
Rand “is the cold, stony advocate of self-interest, the poet of the sociopath.” That quotation is from the book AYN RAND AND THE RUSSIAN INTELLIGENTSIA (2022) by Derek Offord. He goes straight to Rand’s various representations and condemnations of altruism and collectivism and to her holding high ethical egoism and attendant inversions of traditional virtues, such as the displacement of humility with pride. He sees the audacity of Rand’s vision of a guilt-free human life.
The author sticks to the clashes between Rand’s ethics and the traditional, altruistic ones, secular or religious. He takes no notice of continuities of the old and the new and ways in which the latter took up the old with redefinition and placement in an orderly account of value per se. By sticking to only the stark clashes and by ignoring facets of the psychology of Rand’s protagonists—indeed conjecturing that such things as empathy and concern for others are entirely absent in those characters (and in their creator)— Offord makes it easy on himself to slide from Rand being the poet for personalities asocial, to antisocial, to sociopathical. Even the asocial is in full truth not fitting of Rand’s protagonists.
This book is another distortion and smear of Rand’s philosophy. It is a smart one, by someone who actually has read Rand’s novels and The Virtue of Selfishness. He is of independent mind, not one repeating old critical reviews by others.
I have completed a ten-part essay titled “Rand and I contra Kant”. It addresses almost all of Ayn Rand’s representations and criticisms of Kant’s philosophy, all of my criticisms of Rand in those writings, and some of my criticisms of Kant. This serial essay is posted here: https://forum.objectivismonline.com/index.php?/topic/36888-rand-and-i-contra-kant/
I’ll post here the tenth part (~J~) as the first Reply under this post.
My study “Foundational Frames: Descartes and Rand” appeared in The Journal of Ayn Rand Studies in 2019. It has now become available online, in full and for free, here.
When a friend saw me using this photo of an elderly man on my Facebook page, he first thought the man was a typewriter repairman. It is actually John Dewey, near the end of his life. He lived from 1859 to 1952. He used the two-finger way of typing.
When Ayn Rand arrived in America in 1926, Dewey had been the dominant voice in American philosophy for about 15 years; he would continue to have that place for another 20 years. His writings ranged over all major areas of philosophy and more. He was a public intellectual and produced many books for the general educated public concerning philosophy (all areas), culture, and education. His works have been meticulously collected in chronological order into a 37-volume set, which required 20 years to accomplish (1967-87).
Rand held her axiom Existence exists to include that the universe as a whole “cannot be created or annihilated, that it cannot come into or go out of existence” (1973, 25).[1] One would naturally suppose Rand was thinking that immunity from creation or annihilation means the universe has existed an endless time in the past and will exist an endless time in the future. Plausible as that picture appears, might the axiom Existence exists not strictly entail the endless duration of Existence? Continue reading →
In my paper on Dewey’s 1915 book on German philosophy and WWI, I had quoted a general epistemological viewpoint maintained by Dewey: There are in truth “no such things as pure ideas or pure reason. Every living thought represents a gesture made toward the world, an attitude taken to some practical situation in which we are implicated.”
Irfan questioned whether I thought that correct when it comes to mathematics.
“Maybe it’s true of some parts of mathematics, but is it true of all of mathematics? Do professors of mathematics, or even college math majors, go into mathematics because it represents ‘an attitude taken to some practical situation in which we are implicated’”? Irfan inclined to think Dewey’s general position either implausible or as involving a very odd conception of “practical situation in which we are implicated.” He rather thought that math-folk got on with it due to an enjoyment of math-thought and perhaps, contra Dewey, a desire to escape from practical concerns. In any event, “it’s hard to make out what Dewey is trying to say.”
(This is a paper I wrote in 2013. It has accumulated about 1650 reads at Objectivism Online, where I posted it. I imagine readers come across it there by the link to it and other articles of mine in “About Me” in my Profile there. // Irfan saw the link to it I posted on FB today, a century after WWI Armistice, and thought it might find interested readers here. So here I’ll try to post it now.)
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Dewey and Peikoff on Kant’s Responsibility
Part 1 – Transcendental Idealism v. Experimental Pragmatism
John Dewey delivered three lectures in February 1915 that were published later that year under the title German Philosophy and Politics (GPP). Dewey attempted in this work to trace the contribution of some abstract philosophical ideas to the currents of German thinking that had contributed to bringing the world to its present situation. The Great War had been on for seven months. Hundreds of thousands had died already. Eight and a half million would die, and twenty-one million would be wounded, by the end of the war. Continue reading →
Policy of Truth 