Actor Andy Griffith dead at 86 http://www.cnn.com/2012/07/03/showbiz/andy-griffith-dead/index.html
Andy Griffith Stars in Obamacare Propaganda Video | The Weekly Standard
http://www.weeklystandard.com/blogs/andy-griffith-stars-obamacare-propaganda-video Compassion — Ayn Rand Lexicon http://aynrandlexicon.com/lexicon/compassion.html
I regard compassion as proper only toward those who are innocent victims, but not toward those who are morally guilty. If one feels compassion for the victims of a concentration camp, one cannot feel it for the torturers. If one does feel compassion for the torturers, it is an act of moral treason toward the victims. Playboy Interview: Ayn Rand Playboy , March, 1964 Moral Judgment — Ayn Rand Lexicon http://aynrandlexicon.com/lexicon/moral_judgment.html
The precept: “Judge not, that ye be not judged” . . . is an abdication of moral responsibility: it is a moral blank check one gives to others in exchange for a moral blank check one expects for oneself. There is no escape from the fact that men have to make choices; so long as men have to make choices, there is no escape from moral values; so long as moral values are at stake, no moral neutrality is possible. To abstain from condemning a torturer, is to become an accessory to the torture and murder of his victims. The moral principle to adopt in this issue, is: “Judge, and be prepared to be judged.” The opposite of moral neutrality is not a blind, arbitrary, self -righteous condemnation of any idea, action or person that does not fit one’s mood, one’s memorized slogans or one’s snap judgment of the moment. Indiscriminate tolerance and indiscriminate condemnation are not two opposites: they are two variants of the same evasion. To declare that “everybody is white” or “everybody is black” or “everybody is neither white nor black, but gray,” is not a moral judgment, but an escape from the responsibility of moral judgment. To judge means: to evaluate a given concrete by reference to an abstract principle or standard. It is not an easy task; it is not a task that can be performed automatically by one’s feelings, “instincts” or hunches. It is a task that requires the most precise, the most exacting, the most ruthlessly objective and rational process of thought. It is fairly easy to grasp abstract moral principles; it can be very difficult to apply them to a given situation, particularly when it involves the moral character of another person. When one pronounces moral judgment, whether in praise or in blame, one must be prepared to answer “Why ?” and to prove one’s case—to oneself and to any rational inquirer. “How Does One Lead a Rational Life in an Irrational Society,” The Virtue of Selfishness, 72
Moral Judgment — Ayn Rand Lexicon http://aynrandlexicon.com/lexicon/moral_judgment.html
Morality is the province of philosophical judgment, not of psychological diagnosis. Moral judgment must be objective, i.e., based on perceivable, demonstrable facts. A man’s moral character must be judged on the basis of his actions, his statements and his conscious convictions—not on the basis of inferences (usually, spurious) about his subconscious. A man is not to be condemned or excused on the grounds of the state of his subconscious. His psychological problems are his private concern which is not to be paraded in public and not to be made a burden on innocent victims or a hunting ground for poaching psychologizers. Morality demands that one treat and judge men as responsible adults. This means that one grants a man the respect of assuming that he is conscious of what he says and does, and one judges his statements and actions philosophically, i.e., as what they are—not psychologically, i.e., as leads or clues to some secret, hidden, unconscious meaning. One neither speaks nor listens to people in code. “The Psychology of ‘Psychologizing’,” The Objectivist , March 1971, 5 Appeasement — Ayn Rand Lexicon http://aynrandlexicon.com/lexicon/appeasement.html
Do not confuse appeasement with tactfulness or generosity. Appeasement is not consideration for the feelings of others, it is consideration for and compliance with the unjust, irrational and evil feelings of others. It is a policy of exempting the emotions of others from moral judgment, and of willingness to sacrifice innocent, virtuous victims to the evil malice of such emotions. “The Age of Envy,” Return of the Primitive: The Anti -Industrial Revolution, 136 Pity — Ayn Rand Lexicon http://aynrandlexicon.com/lexicon/pity.html
Pity for the guilty is treason to the innocent. “Bootleg Romanticism,” The Romantic Manifesto , 131 Justice — Ayn Rand Lexicon
http://aynrandlexicon.com/lexicon/justice.html Since men are born tabula rasa , both cognitively and morally, a rational man regards strangers as innocent until proved guilty, and grants them that initial good will in the name of their human potential. After that, he judges them according to the moral character they have actualized. If he finds them guilty of major evils, his good will is replaced by contempt and moral condemnation. (If one human life, one cannot value its destroyers.) If he finds them to be virtuous, he grants them personal, individual value and appreciation, in proportion to their virtues. “The Ethics of Emergencies,”
Andy Griffith Stars in Obamacare Propaganda Video | The Weekly Standard
http://www.weeklystandard.com/blogs/andy-griffith-stars-obamacare-propaganda-video Compassion — Ayn Rand Lexicon http://aynrandlexicon.com/lexicon/compassion.html
I regard compassion as proper only toward those who are innocent victims, but not toward those who are morally guilty. If one feels compassion for the victims of a concentration camp, one cannot feel it for the torturers. If one does feel compassion for the torturers, it is an act of moral treason toward the victims. Playboy Interview: Ayn Rand Playboy , March, 1964 Moral Judgment — Ayn Rand Lexicon http://aynrandlexicon.com/lexicon/moral_judgment.html
The precept: “Judge not, that ye be not judged” . . . is an abdication of moral responsibility: it is a moral blank check one gives to others in exchange for a moral blank check one expects for oneself. There is no escape from the fact that men have to make choices; so long as men have to make choices, there is no escape from moral values; so long as moral values are at stake, no moral neutrality is possible. To abstain from condemning a torturer, is to become an accessory to the torture and murder of his victims. The moral principle to adopt in this issue, is: “Judge, and be prepared to be judged.” The opposite of moral neutrality is not a blind, arbitrary, self -righteous condemnation of any idea, action or person that does not fit one’s mood, one’s memorized slogans or one’s snap judgment of the moment. Indiscriminate tolerance and indiscriminate condemnation are not two opposites: they are two variants of the same evasion. To declare that “everybody is white” or “everybody is black” or “everybody is neither white nor black, but gray,” is not a moral judgment, but an escape from the responsibility of moral judgment. To judge means: to evaluate a given concrete by reference to an abstract principle or standard. It is not an easy task; it is not a task that can be performed automatically by one’s feelings, “instincts” or hunches. It is a task that requires the most precise, the most exacting, the most ruthlessly objective and rational process of thought. It is fairly easy to grasp abstract moral principles; it can be very difficult to apply them to a given situation, particularly when it involves the moral character of another person. When one pronounces moral judgment, whether in praise or in blame, one must be prepared to answer “Why ?” and to prove one’s case—to oneself and to any rational inquirer. “How Does One Lead a Rational Life in an Irrational Society,” The Virtue of Selfishness, 72
Moral Judgment — Ayn Rand Lexicon http://aynrandlexicon.com/lexicon/moral_judgment.html
Morality is the province of philosophical judgment, not of psychological diagnosis. Moral judgment must be objective, i.e., based on perceivable, demonstrable facts. A man’s moral character must be judged on the basis of his actions, his statements and his conscious convictions—not on the basis of inferences (usually, spurious) about his subconscious. A man is not to be condemned or excused on the grounds of the state of his subconscious. His psychological problems are his private concern which is not to be paraded in public and not to be made a burden on innocent victims or a hunting ground for poaching psychologizers. Morality demands that one treat and judge men as responsible adults. This means that one grants a man the respect of assuming that he is conscious of what he says and does, and one judges his statements and actions philosophically, i.e., as what they are—not psychologically, i.e., as leads or clues to some secret, hidden, unconscious meaning. One neither speaks nor listens to people in code. “The Psychology of ‘Psychologizing’,” The Objectivist , March 1971, 5 Appeasement — Ayn Rand Lexicon http://aynrandlexicon.com/lexicon/appeasement.html
Do not confuse appeasement with tactfulness or generosity. Appeasement is not consideration for the feelings of others, it is consideration for and compliance with the unjust, irrational and evil feelings of others. It is a policy of exempting the emotions of others from moral judgment, and of willingness to sacrifice innocent, virtuous victims to the evil malice of such emotions. “The Age of Envy,” Return of the Primitive: The Anti -Industrial Revolution, 136 Pity — Ayn Rand Lexicon http://aynrandlexicon.com/lexicon/pity.html
Pity for the guilty is treason to the innocent. “Bootleg Romanticism,” The Romantic Manifesto , 131 Justice — Ayn Rand Lexicon
http://aynrandlexicon.com/lexicon/justice.html Since men are born tabula rasa , both cognitively and morally, a rational man regards strangers as innocent until proved guilty, and grants them that initial good will in the name of their human potential. After that, he judges them according to the moral character they have actualized. If he finds them guilty of major evils, his good will is replaced by contempt and moral condemnation. (If one human life, one cannot value its destroyers.) If he finds them to be virtuous, he grants them personal, individual value and appreciation, in proportion to their virtues. “The Ethics of Emergencies,”
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