Ayn Rand dating website video profile
“If you’ve seen the meatbot, the walking automaton, the pod-people, the dense, glazy-eyed substrate through which living organisms such as myself must escape to reach air and sunlight.” — The Randian ubermensch from the previous post who describes himself as “short, stark, and mansome,” which probably means fat, rude, and body odor.
The stoutly libertarian Ron Swanson of Parks and Recreation (played by Nick Offerman) seems to have become an audience favorite. Here’s where I think it began: with his unveiling of the “Swanson Pyramid of Greatness.”
For Randians: “Capitalism: God’s way of determining who is smart and who is poor.”
As a bonus, the Ayn Rand dating site here. A selection of personal profiles from the site here.
[I am] short, stark, and mansome.
You should contact me if you are a skinny woman. If your words are a meaningful progression of concepts rather than a series of vocalizations induced by your spinal cord for the purpose of complementing my tone of voice. If you’ve seen the meatbot, the walking automaton, the pod-people, the dense, glazy-eyed substrate through which living organisms such as myself must escape to reach air and sunlight. If you’ve realized that if speech is to be regarded as a cognitive function, technically they aren’t speaking, and you don’t have to listen.
Further to our previous post, here’s “The Moral” of Mandeville’s The Fable of the Bees. The complete text of the poem can be found here.
Then leave Complaints: Fools only strive
To make a Great an honest Hive.
T’ enjoy the World’s Conveniencies,
Befamed in War, yet live in Ease
Without great Vices, is a vain
Eutopia seated in the Brain.
Fraud, Luxury, and Pride must live;
Whilst we the Benefits receive.
Hunger’s a dreadful Plague, no doubt,
Yet who digests or thrives without?
Do we not owe the Growth of Wine
To the dry, crooked, shabby Vine?
Which, whilst its Shutes neglected stood,
Choak’d other Plants, and ran to Wood;
But blest us with its Noble Fruit;
As soon as it was tied, and cut:
So Vice is benefcial found,
When it’s by Justice lopt, and bound;
Nay, where the People would be great,
As necessary to the State,
As Hunger is to make ’em eat.
Bare Vertue can’t make Nations live
In Splendour; they, that would revive A Golden Age, must be as free,
For Acorns, as for Honesty.
As we’ve been following the laissez-faire thread for some time, it’s nice to end up seeing it as part of a larger social and literary pattern.
From “Varieties of Eighteenth Century Sensibility”:
The feeling of an intensely social view of literature within the Augustan trend has to be qualified by an interpenetration of social and individual factors that were there from the beginning. The base of operations in Locke’s Essay is the individual human being, not the socially constructed human being: Locke’s hero stands detached from history, collecting sense impressions and clear and distinct ideas. Nobody could be less solipsistic than Locke, but we may notice the overtures in Spectator 413, referring to “that Great Modern Discovery . . . that Light and Colours . . . are only Ideas in the Mind.” The author is speaking of Locke on secondary qualities. All Berkeley had to do with this modern discovery was to deny the distinction between primary and secondary qualities to arrive at this purely subjective idealist position of esse est percipi, “to be is to be perceived.” If we feel convinced, as Johnson was, that things still have a being apart from our perception of them, that, for Berkeley, is because they are ideas in the mind of God. It is fortunate both the permanence of the world and for Berkeley’s argument that God, according to the Psalmist, neither slumbers not sleeps [Psalm 21:4]. But Berkeley indicates clearly the isolated individual at the centre of Augustan society who interpenetrates with that society.
The same sense of interpenetration comes into economic contexts. In the intensely laissez-faire climate of eighteenth-century capitalism there is little emphasis on what the anarchist Kropotkin called mutual aid: even more than the nineteenth century, this was the age of the work ethic, the industrious apprentice, and the entrepreneur: the age, in other words, of Benjamin Franklin. A laissez-faire economy is essentially an amoral one: this fact is the basis of Mandeville’s Fable of the Bees, with its axiom of “Private Vices, Publick Benefits.” The howls of outrage that greeted Mandeville’s book are a little surprising: it looks as though the age was committed to the ethos of capitalism, but had not realized the intensity of its commitment. (CW 17, 29-30)