About Ayn Rand
- Where can I find out about Ayn Rand’s life?
- Where and when was Ayn Rand born?
- How do you pronounce “Ayn”?
- What is the origin of “Rand”?
- Did Ayn Rand have any children?
- Of what did Ayn Rand die? Where is she buried?
- What university did Ayn Rand attend and what subject did she study?
- Did Ayn Rand have any siblings?
- For which film studios did Ayn Rand work?
About Ayn Rand’s Writings
- Where can I read about Ayn Rand’s view on . . .?
- Can I purchase recordings of lectures by Ayn Rand and other ARI speakers?
- How can I find out more about Ayn Rand’s intellectual and artistic development?
- I would like to perform Miss Rand’s play Night of January 16th. To whom should I write?
- Where do I send a request for permission to reprint an article or essay by Miss Rand?
- Where can I find foreign editions of Miss Rand’s books?
- Is Howard Roark based on Frank Lloyd Wright?
- In Atlas Shrugged a number of major events occur on September 2. What significance, if any, did this date have in Miss Rand’s life?
- Have any of Miss Rand’s novels been made into movies?
- I’m a teacher. May I reproduce one of Ayn Rand’s essays for my class?
About Objectivism
- I have finished reading Atlas Shrugged and The Fountainhead, and I want to learn more about Objectivism; where should I begin?
- Where can I read Ayn Rand’s view on . . . ?
- What is the relationship between Ayn Rand and William F. Buckley’s National Review?
- Does Objectivism support Libertarianism?
- What was Ayn Rand’s view on capital punishment?
- What was Ayn Rand’s view on abortion?
- Is Objectivism atheistic? What is the Objectivist attitude toward religion?
- What was Ayn Rand’s view on charity?
- Does Objectivism hold that all individuals have something valuable to contribute? What about people who lack creativity or ability? Would they fit into a pure capitalist society?
- What is the connection between an individual’s moral worth and his intelligence, in the Objectivist view?
- I am interested in attending lectures on Objectivism. How can I find out if there are any in my area?
- Who is Leonard Peikoff?
About the Ayn Rand Institute
- What is ARI’s legal status?
- Is ARI or anyone else formally vested with the right to speak on behalf of Ayn Rand’s Objectivism?
- I’m from the media, how do I get more information or request an interview?
- How do I send a request for permission to reprint op-eds by ARI or its guest writers?
- How can I give my financial support to ARI?
- Whom should I contact about naming ARI as a beneficiary in my will?
- I am a contributor and I have recently moved; to whom should I send my change of address and phone number?
- How can I get a job with ARI?
- How can I volunteer at ARI?
- Is the Foundation for the New Intellectual still active?
- I’m a businessman interested in Ayn Rand’s ideas. Do any of ARI’s projects specifically address the application of philosophy
to business?
- Given Ayn Rand’s passionate defense of profit, why is the Ayn Rand Institute a nonprofit organization?
- How is it that ARI, which opposes servitude and volunteerism, offers volunteer opportunities?
- Questions about ARI’s Objectivist Academic Center
- Questions about ARI’s high school essay contests on Anthem, The Fountainhead and Atlas Shrugged
- What is the relationship between the Ayn Rand Institute and the Anthem Foundation for Objectivist Scholarship?
- What is the relationship between the Ayn Rand Institute and Second Renaissance?
- What is the involvement of the Ayn Rand Institute with a motion picture adaptation of Atlas Shrugged?
- Can I visit the Ayn Rand Institute?
- I have a question that isn’t listed here. What can I do?
About Ayn Rand
Where can I find out about Ayn Rand’s life?
Where and when was Ayn Rand born?
St. Petersburg, Russia, February 2, 1905.
How do you pronounce “Ayn”?
“Ayn” rhymes with “mine.”
Excerpted from a letter to a fan, 1937: “Your letter inquiring about the origin of my name has been forwarded to me. In answer to your question, I must say that ‘Ayn’ is both a real name and an invention. The original of it is a Finnish feminine name. . . . Its pronunciation, spelled phonetically, would be: ‘I-na.’ I do not know what its correct spelling should be in English, but I chose to make it ‘Ayn,’ eliminating the final ‘a.’ I pronounce it as the letter ‘I’ with an ‘n’ added to it.” Letters of Ayn Rand, page 40
What is the origin of “Rand”?
[From ARI’s monthly newsletter Impact, 06/2000] “Ayn Rand, born Alisa Rosenbaum, based her professional first name on a Finnish one [see above]. The source of her last name, however, has been a mystery.
“Although its origin is still uncertain, recent biographical research by Drs. Allan Gotthelf and Michael Berliner has eliminated one possible source. An oft-repeated story claims that Ayn Rand took her last name from her Remington Rand typewriter while she was living in Chicago in 1926. This is false and we would like to put the error to rest.
“While still in Russia, c. 1925, and long before Remington-Rand typewriters were produced, Alisa Rosenbaum had adopted the name ‘Rand.’ Letters written in 1926 from Ayn Rand’s family in Russia already refer to the name ‘Rand.’ These were sent from Russia before Ayn Rand had communicated from America. The Remington and Rand companies did not merge until 1927; ‘Rand’ did not appear on their (or any) typewriters until the early 1930s.
“One lead to the actual source of the name comes from Ayn Rand herself. In 1936, she told the New York Evening Post that ‘Rand is an abbreviation of my Russian surname.’ Originally, we thought that this was a red herring in order to protect her family from the Soviet authorities.
“In 1997 Dr. Berliner noted an interesting coincidence when looking at a copy of Miss Rand’s 1924 university diploma. On the diploma was the name Rosenbaum in the Cyrillic alphabet:
The last three letters clearly look like the Roman letters ‘ayn.’ Richard Ralston then noticed that by covering those letters—and dropping out the second and fourth letters—what remains bears a strong resemblance to the Roman letters ‘Rand.’

“Although far from certain, it appears that the quote in the New York Evening Post may not have been a decoy.”
Did Ayn Rand have any children?
Miss Rand and her husband, Frank O’Connor, chose not to have any children.
Of what did Ayn Rand die? Where is she buried?
Ayn Rand died on March 6, 1982, of heart failure. She was buried in Kensico Cemetery in Valhalla, N.Y., next to her husband Frank O’Connor (who died in 1979). See also: “To the Reader,” by Harry Binswanger, The Objectivist Forum, Vol. 3, No. 1.
What university did Ayn Rand attend and what subject did she study?
Ayn Rand entered the University of Petrograd to study philosophy and history, and graduated in 1924.
Did Ayn Rand have any siblings?
Yes, she had two sisters: Natasha and Nora.
For which film studios did Ayn Rand work?
She worked for quite a few film companies in Los Angeles and New York City intermittently (while working on her writing projects) between 1926 to 1951. Here is a partial list.
She worked for Cecil B. DeMille from 1926-27, as an extra, writer and reader; for RKO (1929-32) in the wardrobe department; for Universal (1932) as a writer; Paramount (1934) as a writer; for Hal Wallis at Paramount (1943-48) as a writer. She also worked for Warner Brothers (1943-49) on the screenplay for The Fountainhead movie. In New York (1935-43) she was a reader for Paramount and MGM.
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About Ayn Rand’s Writings
Where can I read about Ayn Rand’s view on . . .?
Please consult The Ayn Rand Lexicon: Objectivism from A to Z, edited by Harry Binswanger.
Now available both in print and on the Web, this book is a mini-encyclopedia of Objectivism, containing the key passages from the writings of Ayn Rand and her associates on 400 topics in philosophy and related fields.
From the editor’s preface: “Material by authors other than Miss Rand is included only if she had given it explicit public endorsement—as with Leonard Peikoff’s book The Ominous Parallels and his lecture course ‘The Philosophy of Objectivism’ or if it was originally published under her editorship in The Objectivist Newsletter, The Objectivist or The Ayn Rand Letter.
I have also made use of four Objectivist Forum articles that Miss Rand read and approved.”
For key passages of dialog as well as all of the speeches from Miss Rand’s novels, see For the New Intellectual.
Can I purchase recordings of lectures by Ayn Rand and other ARI speakers?
Recorded lectures may be ordered online from the Ayn Rand Bookstore.
How can I find out more about Ayn Rand’s intellectual and artistic development?
The best source is Miss Rand herself: read Journals of Ayn Rand and Letters of Ayn Rand.
The Early Ayn Rand is a collection of stories and plays written by Ayn Rand in the 1920s and 1930s, and includes passages cut from The Fountainhead.
See also The Art of Fiction: A Guide for Writers and Readers.
I would like to perform Miss Rand’s play Night of January 16th. To whom should I write?
For professional production rights requests, contact:
Curtis Brown, Ltd.
Ten Astor Place
New York, NY 10003
For amateur production rights requests, contact:
Random House
Permissions Department
3rd Floor
1745 Broadway
New York, NY 10019
Mail your request, or fax to 212-572-6066.
Also note that the only version that Ayn Rand wanted performed is the one that is in the paperback book of Night of January 16th, published by Plume.
Due to many mix-ups, this is likely not the version you will get if you use standard means for obtaining plays.
Where do I send a request for permission to reprint an article or essay by Miss Rand?
Send reprint requests and questions concerning rights to:
Estate of Ayn Rand
c/o The Ayn Rand Institute
2121 Alton Pkwy, Suite 250
Irvine, CA, 92606
Inquiries will be forwarded to the Estate for consideration.
ARI does not own the copyrights to Ayn Rand’s books.
Where can I find foreign editions of Miss Rand’s books?
The following is a list of recent foreign editions of Ayn Rand's novels. Some of these titles may no longer be in print. Whatever contact information we have for a particular publisher is listed next to a given title. Notes: 1. Native speakers have stated that some foreign editions are not faithful translations. We cannot independently evaluate any of the following editions and therefore do not recommend any particular book. 2. We are unable to offer advice on locating any of the titles listed below. (Try searching the Internet, or contacting a specialist bookseller.) If you know of a foreign edition not listed here, please write to us.
The Estate of Ayn Rand has requested that we post the following notice:
Under certain circumstances, the Estate of Ayn Rand grants rights to publish Ms. Rand’s work in foreign language editions. However, the Estate has no power to choose the translators or to evaluate the quality of their work. We cannot, therefore, be held responsible for poor or inaccurate translations.
Chinese Atlas Shrugged The Fountainhead Chongqing Publishing
Anthem The Virtue of Selfishness Introduction to Objectivist Epistemology Why Businessmen Need Philosophy Huaxia Publishing
For the New Intellectual The Voice of Reason The Ayn Rand Column Shanghai Sanbui Culture & Press Ltd.
Czech Zdroj (The Fountainhead) Berlet ISBN 0646398326
Danish Vi Der Lever (We the Living) Host and Son
Kun Den Staerke Er Fri (The Fountainhead) Host and Son
Dutch De eeuwige bron (The Fountainhead) Uitgeverij Luitingh~Sijthoff
Finnish Hymni (Anthem) Published in the science fiction magazine Portti in March 1997
French La Vertu D'Egoisme (collection of essays) Editions Belles Lettres Available on French Amazon.com
Hymne (Anthem) Nous Les Vivants (We the Living) Rive Droite 58 Avenue De Wagram 75017 Paris France Available on French Amazon.com
La Source Vive (The Fountainhead) Librarie Plon Available on French Amazon.com
German Wer Ist John Galt? (Atlas Shrugged) Der Ursprung (The Fountainhead) Hymne (Anthem), ISBN: 3-932564-62-6 GEWIS Verlag D-20149 Hamburg Germany mail@gewis.de Available on German Amazon.com
Greek We the Living The Fountainhead (in 2 parts) Oceanida oceanida@internet.gr
Italian La Fonte Meravigliosa (The Fountainhead) Noi Vivi (We the Living) Antifona ISBN 88-85140-58-0
La Rivolta di Atlante (Atlas Shrugged) 3 vols. Corbaccio
Inno (Anthem) Alfa Editrice
Japanese Atlas Shrugged, ISBN: 4-8284-1149-6 The Fountainhead, ISBN: 4-8284-1132-1 business-sha-co.jp
Korean The Fountainhead
Marathi Atlas Shrugged
Norwegian Kildens Utspring (The Fountainhead) Indfo forlag ISBN 82-99328-0-9
Polish Atlas Zbuntowany (Atlas Shrugged) www.zysk.com.pl ISBN: 83-7150-969-3
Źródło (The Fountainhead) www.merlin.pl
Hymn (Anthem) Kameleon ISBN: 83-7150-594-9
Powrót Człowieka Pierwotnego (The Return of the Primitive) www.zysk.com.pl ISBN: 83-7150-936-7
Cnota Egoismu (Virtue of Selfishness) Officyna Liberallow
Portuguese A Nascente (The Fountainhead) Editora Landscape ISBN: 978-85-7775-060-3
Romanian IMN (Anthem) Editura Mirador
Morality of Individualism (essays) ISBN: 5-85189-038-3 Out of print
Russian Atlas Shrugged (3 vol.) Alpina ISBN: 978-5-9614-0864-5
Spanish El Manantial (The Fountainhead) Himno (Anthem) Los Que Vivimos (We the Living) La Virtud del Egoismo (The Virtue of Selfishness) Filosofía: Quién la Necesita (Philosophy: Who Needs It) Capitalismo: El Ideal Desconocido (Capitalism: The Unknown Ideal) El Manifiesto Romántico (The Romantic Manifesto) Available through the Ayn Rand Bookstore
Swedish Och världen skälvde (Atlas Shrugged) Timbro ISBN: 91-7566-5565 timbro.se
Urkällan (The Fountainhead) Lindfors ISBN 91-7268-132-2
Hymn (Anthem) Lindfors ISBN 91-7268-077-6
Lovsång (Anthem) Förlaget Egoisten
Kapitalismen: det okända idealet (Capitalism: The Unknown Ideal) Lindfors ISBN 91-7268-067-9
Turkish Anthem Atlas Shrugged Capitalism: The Unknown Ideal The Fountainhead Night of January 16th We the Living Plato Film Production Co. Istanbul platofilm.com
Vietnamese Suoi nguon (The Fountainhead) Nha Xuat ban Tre
Is Howard Roark based on Frank Lloyd Wright?
The characters in Miss Rand’s novels are her own original creations.
Miss Rand explicitly stated that Roark was not based on Frank Lloyd Wright.
From a letter to a fan
[The fan asked:] “Aren’t some of the character traits and ideals of Howard Roark taken from Frank Lloyd Wright’s life?”
No.
There is no similarity between Roark and Mr. Wright as far as personal life, character and basic philosophy are concerned.
The only parallel which may be drawn between them is purely architectural—that is, in regard to their stand on modern architecture.
For a full exploration of this issue, see “Howard Roark and Frank Lloyd Wright,” a chapter by Michael S. Berliner in Essays on Ayn Rand’s “The Fountainhead” (ed. Robert Mayhew).
In Atlas Shrugged a number of major events occur on September 2. What significance, if any, did this date have in Miss Rand’s life?
Miss Rand selected that date because it was the date on which she started the actual writing of Atlas Shrugged.
Have any of Miss Rand’s novels been made into movies?
During World War II, an Italian film of We the Living was produced without Ayn Rand’s knowledge.
Largely faithful to the book, the film was approved by Italy’s fascist government on the grounds that it was anticommunist.
But the Italian public understood that the movie was just as antifascist as it was anticommunist.
People grasped Ayn Rand’s theme that dictatorship as such is evil, and embraced the movie.
Five months after its release, Mussolini’s government figured out what everyone else knew, and banned the movie.
This is eloquent proof of Miss Rand’s claim that the book is not “merely about Russia.”
After the war the movie was re-edited under Miss Rand’s supervision.
The movie is still played at art-house cinemas, and is now available on VHS.
[Excerpt from Reader’s Guide to Selected Works by Ayn Rand, Penguin 1999]
The novel was made into a motion picture in 1949, starring Gary Cooper and Patricia Neal, for which Ayn Rand wrote the screenplay.
The movie, available on DVD, often plays on cable TV and at art-house cinemas, where it is always received enthusiastically.
Crusader Entertainment has announced plans to produce a film of Atlas Shrugged. Although a preliminary script has been prepared, the project is still in the early stages of development. The Estate of Ayn Rand sold the rights to the dramatization years ago to another buyer and has no control over any aspect of the project. Final creative control, however, will remain with Crusader. The Ayn Rand Institute is not involved in the project. Decades ago Ayn Rand said that, given the state of Hollywood, one must expect the value of any movie of Atlas to be not its quality as art or as philosophy, but its power to call attention to the book, and thereby boost its sales. If and when the present venture comes to fruition (and assuming a certain level of fidelity to the novel), ARI and the Estate will work closely with the publisher, Penguin, using this opportunity to maximize the visibility and availability of Atlas Shrugged.
I’m a teacher. May I reproduce one of Ayn Rand’s essays for my class?
The Estate of Ayn Rand, having secured the agreement of Penguin Putnam, allows the photocopying of a single Ayn Rand essay, free of charge, for use on a one-time basis and only in the teaching of a high school or college course, under the following conditions:
The essay is reproduced in its entirety with no omissions or alterations.
The students are charged no fee.
It is understood that all rights to the photocopied material, other than the specific permission granted above—i.e., all rights to its publication or public dissemination in any medium—are retained by the copyright holder.
Teachers who wish to depart from any of these conditions—such as those wishing to reproduce only excerpts from an essay or novel, or to copy more than a single essay—must forward a specific proposal to the Estate of Ayn Rand, which will consider any request on its merits.
For teachers, see also ARI’s classroom lesson plans on Anthem and The Fountainhead.
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About Objectivism
I have finished reading Atlas Shrugged and The Fountainhead, and I want to learn more about Objectivism; where should I begin?
Here are some suggestions. Read the introductory articles on our Objectivism pages; you might also consider viewing the video lecture by Dr. Leonard Peikoff. In the same section of our site, you can find a suggested reading list of Objectivist works. You may also consider taking one of the university-level courses offered at ARI’s Objectivist Academic Center.
Where can I read Ayn Rand’s view on . . .?
Please consult The Ayn Rand Lexicon: Objectivism from A to Z, edited by Harry Binswanger.
Now available both in print and on the Web, this book is a mini-encyclopedia of Objectivism, containing the key passages from the writings of Ayn Rand and her associates on 400 topics in philosophy and related fields.
From the editor’s preface: “Material by authors other than Miss Rand is included only if she had given it explicit public endorsement—as with Leonard Peikoff’s book The Ominous Parallels and his lecture course ‘The Philosophy of Objectivism’ or if it was originally published under her editorship in The Objectivist Newsletter, The Objectivist or The Ayn Rand Letter.
I have also made use of four Objectivist Forum articles that Miss Rand read and approved.”
For key passages of dialog as well as all of the speeches from Miss Rand’s novels, see For the New Intellectual.
What is the relationship between Ayn Rand and William F. Buckley’s National Review?
In her March 1964 interview for Playboy magazine, Ayn Rand was
asked if the National Review “isn’t a powerful voice against all
the things you regard as ‘statism’?” Her answer was unequivocal: “I consider
National Review the worst and most dangerous magazine in America.
The kind of defense that it offers to capitalism results in nothing except the
discrediting and destruction of capitalism.” She had a similar response in 1972
when asked about the differences between herself and “conservatives like
William Buckley?” She answered that “it would be simpler to ask what
similarities there are: none.” (See Ayn Rand Answers, p. 45).
Summing up the National Review opposition to Ayn Rand, M. Stanton
Evans, in his 1967 National Review article “The Gospel According
to Ayn Rand,” lamented that she tried to justify capitalism without its
(supposedly) necessary base, i.e. “the Christian culture which has given birth
to all our freedoms.” That viewpoint centers the explanation Rand provided
Playboy for her opposition to the National Review
(and, by implication, Buckley):
Because it ties capitalism to religion. The ideological position of
National Review amounts, in effect, to the following: In order
to accept freedom and capitalism, one has to believe in God or in some form
of religion, some form of supernatural mysticism. Which means that there are
no rational grounds on which one can defend capitalism. Which amounts to the
admission that reason is on the side of capitalism’s enemies, that a slave
society or a dictatorship is a rational system, and that only on the ground
of mystic faith can one believe in freedom. Nothing more derogatory to
capitalism could ever be alleged, and the exact opposite is true.
Her most extensive commentary on National Review-type
conservatives was contained in “Conservatism: An Obituary,” a talk first
delivered at Princeton U. in 1960 and revised for publication in Capitalism:
The Unknown Ideal:
[Conservatives] are paralyzed by the profound conflict between capitalism and
the moral code which dominates our culture: the morality of altruism.
Altruism holds that man has no right to exist for his own sake, that service
to others is the only justification of his existence, and that self-sacrifice
is his highest moral duty, virtue, and value. Capitalism and altruism are
incompatible; they are philosophical opposites; they cannot co-exist in the
same man or in the same society. The conflict between capitalism and altruism
has been undercutting America from her start and, today, has reached its
climax.
Perhaps nothing epitomizes the gulf between Objectivism and the National
Review better than Whittaker Chambers’ review of Atlas Shrugged, first
published in that magazine in 1957 and proudly reprinted by it numerous times,
most recently in 2007. Chambers spent a good part of his review sneering at the
novel, which he characterized as “remarkably silly,” “bumptious” and
“preposterous”—a book that no sensible adult could take seriously. His
characterization of Ayn Rand’s ideas was so distorted (he accused her of being
in favor of dictatorship, materialism, Nietzsche, and elitism) that it led
Leonard Peikoff to state in a letter (unpublished) to the magazine: “Mr.
Chambers in an ex-Communist. He has attacked Atlas Shrugged in the best
tradition of the Communists—by lies, smears, and cowardly misrepresentations.
Mr. Chambers may have changed a few of his political views; he has not changed
the method of intellectual analysis and evaluation of the Party to which he
belonged.” (The full letter is reprinted in Essays on Ayn Rand’s “Atlas
Shrugged”, ed. Robert Mayhew, Lexington Books, 2009.) In his review,
Chambers revealed his (and, by implication, the National Review’s)
philosophical opposition to Ayn Rand: he opposed moral absolutes,
individualism, rational certainty, realism (as against supernaturalism), free
will (as against original sin) and happiness on earth (as against tragic fate).
For a rebuttal, see Michael S. Berliner’s critical analysis of Chambers’ review.
When Ayn Rand died in 1982, William F. Buckley began his obituary: “Ayn Rand is
dead. So, incidentally, is the philosophy she sought to launch dead; it was in
fact stillborn.” Buckley’s wishful thinking has fallen afoul of the facts:
twenty-seven years later, Ayn Rand’s books are selling 800,000 copies per year,
more than at any time in their history. It is clearly not Objectivism (“a
philosophy for living on earth”) that is dead.
Does Objectivism support Libertarianism?
For the record, I shall repeat what I have said many times before: I do not join or endorse any political group or movement. More specifically, I disapprove of, disagree with and have no connection with, the latest aberration of some conservatives, the so-called “hippies of the right,” who attempt to snare the younger or more careless ones of my readers by claiming simultaneously to be followers of my philosophy and advocates of anarchism. Anyone offering such a combination confesses his inability to understand either. Anarchism is the most irrational, anti-intellectual notion ever spun by the concrete-bound, context-dropping, whim-worshiping fringe of the collectivist movement, where it properly belongs.
Above all, do not join the wrong ideological groups or movements, in order to “do something.” By “ideological” (in this context), I mean groups or movements proclaiming some vaguely generalized, undefined (and, usually, contradictory) political goals. (E.g., the Conservative Party, which subordinates reason to faith, and substitutes theocracy for capitalism; or the “libertarian” hippies, who subordinate reason to whims, and substitute anarchism for capitalism.) To join such groups means to reverse the philosophical hierarchy and to sell out fundamental principles for the sake of some superficial political action which is bound to fail. It means that you help the defeat of your ideas and the victory of your enemies.
See also “Libertarianism: The Perversion of Liberty,” by Peter Schwartz, in the Ayn Rand collection titled The Voice of Reason.
What was Ayn Rand’s view on capital punishment?
She thought it was morally just, but legally dangerous—because of the possibility of jury errors which could not be rectified after the death of the innocent man. She had no position on whether there should be a death penalty or not.
What was Ayn Rand’s view on abortion?
Excerpt from “Of Living Death” in The Objectivist, October 1968:
An embryo has no rights. Rights do not pertain to a potential, only to an actual being. A child cannot acquire any rights until it is born. The living take precedence over the not-yet-living (or the unborn).
Abortion is a moral right—which should be left to the sole discretion of the woman involved; morally, nothing other than her wish in the matter is to be considered. Who can conceivably have the right to dictate to her what disposition she is to make of the functions of her own body?”
Is Objectivism atheistic? What is the Objectivist attitude toward religion?
They claim that they perceive a mode of being superior to your existence on this earth.
The mystics of spirit call it “another dimension,” which consists of denying dimensions.
The mystics of muscle call it “the future,” which consists of denying the present.
To exist is to possess identity.
What identity are they able to give to their superior realm?
They keep telling you what it is not, but never tell you what it is.
All their identifications consist of negating: God is that which no human mind can know, they say—and proceed to demand that you consider it knowledge—God is non-man, heaven is non-earth, soul is non-body, virtue is non-profit, A is non-A, perception is non-sensory, knowledge is non-reason.
Their definitions are not acts of defining, but of wiping out.
From a 1964 interview in Playboy magazine:
- Playboy:
Has no religion, in your estimation, ever offered anything of constructive value to human life?
- Rand:
Qua religion, no—in the sense of blind belief, belief unsupported by, or contrary to, the facts of reality and the conclusions of reason.
Faith, as such, is extremely detrimental to human life: it is the negation of reason.
But you must remember that religion is an early form of philosophy, that the first attempts to explain the universe, to give a coherent frame of reference to man’s life and a code of moral values, were made by religion, before men graduated or developed enough to have philosophy.
What was Ayn Rand’s view on charity?
My views on charity are very simple. I do not consider it a major virtue and, above all, I do not consider it a moral duty. There is nothing wrong in helping other people, if and when they are worthy of the help and you can afford to help them. I regard charity as a marginal issue. What I am fighting is the idea that charity is a moral duty and a primary virtue.
[From “Playboy’s 1964 interview with Ayn Rand”]
Does Objectivism hold that all individuals have something valuable to contribute? What about people who lack creativity or ability? Would they fit into a pure capitalist society?
Intelligence is not an exclusive monopoly of genius; it is an attribute of all men, and the differences are only a matter of degree. If conditions of existence are destructive to genius, they are destructive to every man, each in proportion to his intelligence. If genius is penalized, so is the faculty of intelligence in every other man. There is only this difference: the average man does not possess the genius’s power of self-confident resistance, and will break much faster; he will give up his mind, in hopeless bewilderment, under the first touch of pressure.
Look past the range of the moment, you who cry that you fear to compete with men of superior intelligence, that their mind is a threat to your livelihood, that the strong leave no chance to the weak in a market of voluntary trade. What determines the material value of your work? Nothing but the productive effort of your mind—if you lived on a desert island. The less efficient the thinking of your brain, the less your physical labor would bring you—and you could spend your life on a single routine, collecting a precarious harvest or hunting with bow and arrows, unable to think any further. But when you live in a rational society, where men are free to trade, you receive an incalculable bonus: the material value of your work is determined not only by your effort, but by the effort of the best productive minds who exist in the world around you . . . .
Every man is free to rise as far as he’s able or willing, but it’s only the degree to which he thinks that determines the degree to which he’ll rise. Physical labor as such can extend no further than the range of the moment. The man who does no more than physical labor, consumes the material value-equivalent of his own contribution to the process of production, and leaves no further value, neither for himself nor others. But the man who produces an idea in any field of rational endeavor—the man who discovers new knowledge—is the permanent benefactor of humanity. Material products can’t be shared, they belong to some ultimate consumer; it is only the value of an idea that can be shared with unlimited numbers of men, making all sharers richer at no one’s sacrifice or loss, raising the productive capacity of whatever labor they perform. It is the value of his own time that the strong of the intellect transfers to the weak, letting them work on the jobs he discovered, while devoting his time to further discoveries. This is mutual trade to mutual advantage; the interests of the mind are one, no matter what the degree of intelligence, among men who desire to work and don’t seek or expect the unearned.
In proportion to the mental energy he spent, the man who creates a new invention receives but a small percentage of his value in terms of material payment, no matter what fortune he makes, no matter what millions he earns. But the man who works as a janitor in the factory producing that invention, receives an enormous payment in proportion to the mental effort that his job requires of him. And the same is true of all men between, on all levels of ambition and ability. The man at the top of the intellectual pyramid contributes the most to all those below him, but gets nothing except his material payment, receiving no intellectual bonus from others to add to the value of his time. The man at the bottom who, left to himself, would starve in his hopeless ineptitude, contributes nothing to those above him, but receives the bonus of all of their brains. Such is the nature of the “competition” between the strong and the weak of the intellect. Such is the pattern of “exploitation” for which you have damned the strong.
What is the connection between an individual’s moral worth and his intelligence, in the Objectivist view?
Man has a single basic choice: to think or not, and that is the gauge of his virtue. Moral perfection is an unbreached rationality—not the degree of your intelligence, but the full and relentless use of your mind, not the extent of your knowledge, but the acceptance of reason as an absolute.
Learn to distinguish the difference between errors of knowledge and breaches of morality. An error of knowledge is not a moral flaw, provided you are willing to correct it; only a mystic would judge human beings by the standard of an impossible, automatic omniscience. But a breach of morality is the conscious choice of an action you know to be evil, or a willful evasion of knowledge, a suspension of sight and of thought. That which you do not know, is not a moral charge against you; but that which you refuse to know, is an account of infamy growing in your soul.
I am interested in attending lectures on Objectivism. How can I find out if there are any in my area?
Please visit our Events page.
Who is Leonard Peikoff?
Dr. Leonard Peikoff is Ayn Rand’s legal and intellectual heir and the foremost authority on her philosophy. A short biographical essay is available on his Web site.
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About the Ayn Rand Institute
What is ARI’s legal status?
ARI is recognized by the U.S. Internal Revenue Service as a 501(c)(3) nonprofit organization. Our continued existence depends entirely on voluntary contributions. To read about ARI’s founding and about our current projects, please read the Overview page.
Is ARI or anyone else formally vested with the right to speak on behalf of Ayn Rand’s Objectivism?
No. Therefore, as much as possible, the answers in this FAQ section are quoted from Ayn Rand’s own writings—and material that is not quoted from her, although written by Objectivist scholars whom we consider fully qualified, has to be judged by each reader as to its consistency with Ayn Rand’s published writings, as well, of course, as to its validity.
Writing in a similar connection, Ayn Rand stated:
I urge the readers to use their own judgment as to whether a particular article is or is not consonant with Objectivist principles. Remember, it is a fundamental tenet of Objectivism that one must not accept ideas on faith.
If you wonder why I am so particular about protecting the integrity of the term “Objectivism,” my reason is that “Objectivism” is the name I have given to my philosophy—therefore, anyone using that name for some philosophical hodgepodge of his own, without my knowledge or consent, is guilty of the fraudulent presumption of trying to put thoughts into my brain (or of trying to pass his thinking off as mine—an attempt which fails, for obvious reasons). I chose the name “Objectivism” at a time when my philosophy was beginning to be known and some people were starting to call themselves “Randists.” I am much too conceited to allow such a use of my name…
What is the proper policy on this issue? If you agree with some tenets of Objectivism, but disagree with others, do not call yourself an Objectivist; give proper authorship credit for the parts you agree with—and then indulge in any flights of fancy you wish, on your own.
I’m from the media; how do I get more information or request an interview?
The Ayn Rand Center for Individual Rights is the media and public policy division of the Ayn Rand Institute. Please visit For Media for more information.
How do I send a request for permission to reprint op-eds by ARI or its guest writers?
Please complete the contact form.
How can I give my financial support to ARI?
Please visit our Support ARI page.
Whom should I contact about naming ARI as a beneficiary in my will?
Kathy Cross is our Gift & Estate Planning Manager. She assists ARI contributors with bequests, charitable trusts and various tax-advantaged gift arrangements. She can also answer basic tax questions and help donors execute outright gifts of securities and other non-cash assets. For more information, visit the Atlantis Legacy/Planned Giving pages.
I am a contributor and I have recently moved; to whom should I send my change of address and phone number?
Please e-mail Donor Services or call 949-222-6550, ext. 204.
How can I get a job with ARI?
ARI is always interested in hearing from enthusiastic, hard-working individuals. Current openings are listed on our Employment page.
How can I volunteer at ARI?
ARI occasionally seeks volunteers for its Irvine offices. Volunteers help to keep ARI’s costs down. Examples of recent activities include: preparing mailings, cataloging ARI audio- and videotape libraries and transcribing rare interviews. For more information about volunteering at ARI, visit our Volunteer page.
Is the Foundation for the New Intellectual still active?
The Foundation for the New Intellectual, which was established in part by Ayn Rand, has been dissolved. Individuals who have included the Foundation in their estate planning should be aware that, unless it is removed as a beneficiary in wills or insurance policies, money disbursed to it will be returned to the estate of the deceased. Those who wish to make a planned gift toward the long-term advancement of Objectivism might want to contact Kathy Cross, Gift & Estate Planning Manager, and/or visit our Atlantis Legacy/Planned Giving pages.
I’m a businessman interested in Ayn Rand’s ideas. Do any of ARI’s projects specifically address the application of philosophy to business?
For information about projects that specifically address the application of philosophy to business, visit the For Businessmen section of Ayn Rand Center site.
Given Ayn Rand’s passionate defense of profit, why is the Ayn Rand Institute a nonprofit organization?
Spreading rational ideas has rewards that are wider than a financial return. This is why thousands of people give copies of Atlas Shrugged or The Fountainhead to people who they think might respond to Ayn Rand’s art and philosophy. No one should imagine that passing on Ayn Rand’s works or speaking out in favor of her ideas has to be justified by a direct financial return. This is precisely the kind of activity that the Ayn Rand Institute exists to do—on a larger, more comprehensive scale than is available to a single individual. How would one make a profit by: providing speakers to college campus Objectivist clubs, running high school essay contests on The Fountainhead and Anthem, teaching and mentoring graduate students pursuing their doctoral degrees, distributing free copies of Ayn Rand’s work on epistemology to philosophy professors, publishing op-eds and letters to the editor, being interviewed on national TV and radio? Ayn Rand Institute acts as a paid agent for those who wish to spread Objectivist ideas. However, they may not have the time or expertise to do this work themselves, so they pay us to do it for them. They do this out of their own rational self-interest—not as alms, duty or sacrifice, but because they want to improve the culture in which they live.
How is it that ARI, which opposes servitude and volunteerism, offers volunteer opportunities?
ARI supports volunteering so long as it is done selfishly and … voluntarily!
What ARI repudiates is the mandatory “volunteering” (a contradiction in terms) or “community service” that some schools require of their students as a condition of graduation. Such requirements are meant to instill in young minds a sense of altruistic duty, i.e., unchosen obligation, toward others.
The morality of altruism holds that the good consists of service to others—not the pursuit of one’s own values and interests. On this view, a student who miserably dishes out broth in a soup kitchen is morally superior to a student who spends his afternoons studying in the library so that he can one day become a doctor. That is the perverse view ARI opposes.
Forced “volunteering” requires that students sacrifice their time and judgment by demanding that they devote time to causes they may not support. In contrast, ARI’s volunteer program is truly voluntary. Our volunteers support our mission and selfishly choose to invest some of their time helping us accomplish it. It is not an act of self-sacrifice—it is a means of pursuing their own values.
What is the relationship between the Ayn Rand Institute and the Anthem Foundation for Objectivist Scholarship?
The Anthem Foundation for Objectivist Scholarship is a separate legal entity with its own funding, staff, and board of directors. Anthem Foundation specializes in one aspect of ARI’s mission: supporting the study of Ayn Rand and Objectivism in academia. Because the work of the Anthem Foundation helps ARI achieve its goals, ARI is supportive of, and sometimes helps to promote, the Anthem Foundation.
What is the relationship between the Ayn Rand Institute and Second Renaissance, Inc.?
Second Renaissance, Inc. is a for-profit entity which ARI acquired in February of 2003. It is comprised of an online bookstore and a conference business which fully complement the mission of the Ayn Rand Institute, a not-for-profit entity. In addition to selling books by Ayn Rand and other Objectivist speakers and authors, the Ayn Rand Bookstore produces and offers audio and video lectures on a variety of topics, many of which were delivered at summer conferences. The conference business is called Objectivist Conferences (OCON). At present, OCON produces one to two-week annual summer conferences, generally held on the west coast in even-numbered years and the east coast in odd-numbered years. In the future, we expect to expand that to include shorter conferences throughout the year, as well.
What is the involvement of the Ayn Rand Institute with a motion picture adaptation of Atlas Shrugged?
Many years ago the Estate of Ayn Rand licensed a motion picture adaptation of Ayn Rand’s novel Atlas Shrugged. The Ayn Rand Institute (ARI) is not and has not been involved with production planning, nor has it been aware of the progress of such plans beyond what appears in the press. There have been many announcements about possible production companies, distributors, scripts, funding, and casting over those years and many changes and developments about all of those matters. ARI has not commented on them, nor do we think that it serves any purpose to comment until a final motion picture is completed and released.
We certainly hope that a satisfactory film version of Atlas Shrugged is produced. In any case, we primarily support Ayn Rand’s own view that the chief purpose and benefit of a film adaptation of Atlas Shrugged of whatever quality would be to call the attention of new readers to the book. Both the Ayn Rand Institute and the Estate of Ayn Rand look forward to that.
Can I visit the Ayn Rand Institute?
We appreciate everyone’s interest in ARI, but we are not open to the general public for visits or tours. ARI headquarters is an administrative office that for the most part looks and functions like a normal office suite. There are, however, a few Ayn Rand artifacts and memorabilia on display. In the future we hope to have some kind of exhibit or museum for the general public to visit.
If you are a donor interested in visiting ARI, please send an e-mail to ARI’s Donor Services. State the date and time you wish to visit, and we will contact you to confirm the visit.
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