Stoic virtue vs Objectivist virtue

Ayn Rand could be characterized as a virtue ethicist. Rand claimed her virtue theory was inspired by Aristotle.  Ayn Rand reinterpreted Aristotle’s eudaimonic virtue theory as rational egoism. Rand explained her virtue theory as selfish and she had in mind an enlightened selfishness. So let’s consider Rand’s selfish virtue theory.

Ayn Rand’s whole philosophy is called Objectivism. She said her philosophy Objectivism asserts the importance of human rationality and affirms objective reality. Rand highly valued the preservation of an individual’s existence both physically and rationally. She said she would’ve called her philosophy Existentialism because of her concern with existence but the name was already taken. In the area of ethics, Objectivist virtue includes rationality, honesty, justice, independence, integrity, productiveness, and pride.  These virtues might fit well with enlightened egoism if one defines justice outside its definition within mainstream philosophy. One wonders if productiveness is a virtue since it requires a lot of externals outside of one’s control. Rand seems to have in mind an artist or businessperson making goals and completing them. It seems like she had a certain personality in mind that not everyone can fit. With productiveness being a virtue, one can easily understand why some individuals are attracted to her philosophy. Rand made it clear that her egoism is categorically opposed to altruism. Ayn Rand suggests that one should never live for another but only for oneself and another should only live for themselves and not for another.

Living for oneself sounds alluring. Wouldn’t one want to be their own person, taking control of one’s life, and not allowing other people to determine one’s fate? It’s all incomplete. Objectivism is incomplete because sometimes a person must sacrifice one’s time for another. Sometimes a person must sacrifice a great deal of their time and even life for others. Sure, it’s reasonable to want time to oneself and to have one’s own projects. But don’t we care about others? Don’t we wish to help advance other people’s lives or projects just as well as ours? Never living for another but oneself as a categorical principle is simply uncaring of other’s needs and experiences. Selfishness as a virtue, even if enlightened, doesn’t agree with people’s notions of what a highly virtuous act would look like. Many find it virtuous for a soldier to jump on an enemy grenade to save the lives of other soldiers from being killed by the shrapnel and explosion.  That kind of virtue is not consistent with enlightened egoism. How about someone who gives up all their belongings to 20 people who absolutely need the belongings? Many of us could not conceive of ourselves acting so charitably but it would be an act of virtue. It would not be a virtue concordant with Objectivism.

Ayn Rand was once asked if one should save a drowning person and she replied affirmatively.  Rand’s own ethics undermine her reply.  Living for only oneself means that one should never sacrifice oneself for another. Clearly, by Rand’s philosophy, one shouldn’t save a person drowning. It’s because following Rand’s ethical advice means if saving someone’s life is a threat to one’s own, then one shouldn’t bother.

The Stoic virtues wisdom, justice, temperance, and courage are concerned with acting in one’s own interest and the interests of others.  Sometimes doing good will require a person to give up a significant amount of time to her own interests.  Helping others doesn’t mean the helper becomes a doormat. It’s important to stand up for oneself and one’s interests and principles. Acting courageous doesn’t mean a person should act selfish without fear of consequence. Acting courageous is doing what’s good for everyone and oneself despite the fear one might feel while doing so.   It’s often a Stoic duty to help others when their needs outweigh one’s own needs.  Being Stoic doesn’t mean always having to give up one’s life for others needs but it does mean giving up some private time. Ancient Stoics believed in philanthropy, which means love of humanity.  Remember what the Stoic Emperor Marcus Aurelius said:

For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another then is contrary to nature; and it is acting against one another to be vexed and to turn away (Meditations II, 1).

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Why is virtue the only good?

It’s fundamental that virtue is the only good for a Stoic.  There’s not a perfect proof for why virtue is the sole good.  As my philosophy professor at Drury U used to say, “you just have to bite the bullet when deciding to commit to any particular ethical theory.” People at times despair that if an idea doesn’t have a proof for it, then it’s pointless to commit to such an idea. I think with that kind of attitude, you won’t get far in life. Sometimes you believe in a position based on the best evidence and best reasons you have. I have the best reasons I can think of for why Stoic virtue is the sole good . I’d like to share those reasons. I’d like to discuss the popular modern ethical schools hedonistic utilitarianism and deontology and explain how they fail as viable ethical schools. I’ll also discuss hedonism and, specifically, Epicureanism and why hedonism and Epicureanism fail as life philosophies. In doing so, I’d like to explain why virtue by itself is worthy of pursuit. Finally, I’d like to discuss the Stoic Hierocles and his theory regarding animal and human development and how that supports Stoic virtue as the only good.

In hedonistic utilitarianism, the good is maximum pleasure of the most people. Hedonistic utilitarianism requires decisions that we wouldn’t be comfortable making.  Utilitarianism necessitates calculating the best decision that serves the most good for the most people. One problem emerges that it’s not plausible to know what’s the best for the most amount of people.  For example, does utilitarianism permit slavery if a few slaves are unhappy versus the happy multitude who benefit from slavery?  That’s just one sort of problem with utilitarianism out of the multitude of increasing problems. 

What about Kantian deontology?  In Kantian deontology, the good is an action that comports with the categorical imperative, a dutiful action. Immanuel Kant asserted that his moral system outlined in Metaphysics of Morals  was in congruence with our commonsense.  But is it commonsense to always be honest and to always keep a promise no matter what and when? Is it commonsense that justice must be served even if it means the whole world’s destruction? Also, there are many times in our life where it seems sensible to sacrifice the one for the many; just think of war as an example.  Also how many of us would pull the lever to save 5 lives over 1 life from a murderous Trolley in ethical Trolley dilemmas?  Probably a significant amount.

Consider hedonism. In hedonism, pleasure is the sole good. Hedonism is appeali2ng because prima facie, we do often seek pleasure and comfort and we avoid discomfort and pain. Pleasure as the sole good seems sensible enough. However, everyone knows that one should follow pleasure and avoid pain within limits. So what are these limits?  In terms of commonsense, we constrain our pursuit of pleasure and avoidance of pain within an ethical apparatus not aimed at pure pleasure.  So then pleasure isn’t the sole source of good.  Pleasure is actually limited by a higher good than pleasure itself.  Epicurus sought to deal with the virtue and pleasure issue. In Epicureanism Ataraxia is the sole good (Ataraxia: tranquility due to total lack of pain).  The Epicurean’s ethical project was assigning virtue as one path to total lack of pain. This wasn’t successful because despite endorsing the practice of virtue, the virtue rang hollow. Epicurus believed that we should be virtuous because if we behave viciously, we’ll be troubled by the legal consequences or even if we don’t get caught we’ll fear that we will be caught later. Virtue as an instrument to tranquility doesn’t mesh with our conception of justice and courage. We should be just and fair to one another because it’s just and fair and not because we’ll be without pain. Being courageous in itself is a desirable ethical goal. Being courageous as a path to freeing oneself of pain is not courage at all. Also, no Epicurean could argue consistently that one should sacrifice one’s own life for the lives of others. How would that be a path to long-term pleasure or the complete lack of pain?

The Stoics didn’t see pain and pleasure as relevant to virtue and vice. Yes, sometimes doing what’s right will result in some pleasure and doing what’s wrong will result in pain. But pain and pleasure do not always correlate with virtue or vice. If you err and you get yourself into trouble, the Stoics would say that you should learn from your mistakes and do not regret your mistakes because regret is an unnecessary passion to have. The Stoics knew that people make mistakes throughout their life, whether attempting to live the good life or being ignorant about how to live the good life. Stoicism entails humility.  We all make mistakes, so let’s try to fix them and then move on.  No sense living with remorse.  Sometimes, we are ashamed but there is no sense in extending our grief over our prior faults.

What’s more is Stoicism allows for pleasure but regards it as neutral.  Stoicism allows for the pursuit of wealth, health, education, reputation, and pleasure and regards them as preferred although “indifferent” or ethically neutral. Stoics can pursue preferred externals so long as they don’t interfere with the pursuit of virtue.  Since Stoics can pursue externals without interfering with virtue, then Stoics might seem like regular people. Pursuing the same externals that everyone else prefers allows for Stoics to live in harmony with people around them. However, Stoics will stand out if there is an injustice and no one but them has the courage to stand against it.

Virtue is popular when people think about what virtue entails.  When people reflect on the virtue courage, they’d think that the soldier who jumps on the grenade to save the lives of other soldiers did good.  Most people would think that someone that risks their own life saving two kids from drowning is a brave person .  People have an ethical sense that corroborates virtue is the sole good.  That’s not to say that everyone has a perfect sense for what is virtuous but when people do take the time to reflect about what a good person is, they’ll think of someone behaving virtuously rather than a person who chooses what’s expedient as the right course of action.

So we know that people value courage and fairness. Couldn’t we be fooling ourselves and we only act courageous or treat others with fairness for pleasure? The Stoic Hierocles observed animals and humans and noted that all humans begin their infancy with self-love.  Eventually as people grow and develop their love expands outward from their self to their family, then later outward from their family to their community, and then finally outward from their community to all of humanity.   Hierocles also observed that animals were not merely motivated by pleasure and pain. Often animals would put themselves in harms way to protect their young. Human beings also endanger their lives for loved ones on a frequent basis. So humans aren’t purely motivated by pleasure, they’re motivated by protecting their own physical constitution in infancy and then later their own rational constitution. Humans and animals are motivated out of a concern for their own constitution and their own offspring’s constitution than they are with their own pleasure or pain. As humans learn to value their rational faculty, they can extrapolate their own love for themselves and friends outward towards all humanity. Love for one’s own rational constitution is to treat one’s reason as an end. Valuing one’s own reason means valuing wisdom, the ultimate virtue. That’s why virtue is the end.

So it’s worth biting the bullet for the axiom, “virtue is the only good.”  It’s because there’s just a smidgen to lose biting the bullet for virtue compared to the super-sacrifice of biting the bullet for utilitarianism, deontology, hedonism, and Epicureanism.

How Stoically living in agreement with nature is Newtonian physics without friction

The Stoic motto is to live in agreement with nature.  It’s common to sum up the motto as, “live rationally and virtuously.”  That’s basically what it means.  But there’s more to it.  The foundation of Stoic morality isn’t mere reason but reason and love, a form of rational love. In fact that is what virtue is, a love taken to its logical conclusion, philanthropy (love of man).

One could argue the Stoics were both moral sentimentalists and moral rationalists.  Think back to the Stoic Hierocles. Hierocles made the observation that in the course of our development, if everything goes right, we begin with self-love, then we love our family, then we love our community, and finally we love all of humanity.  Humans begin with moral sentiment when they’re in infancy and then develop philanthropy later in life. Philanthropy is what virtue basically is. Living in agreement with nature is to love everyone. We have a rationally guided system of moral development.

If this is nature and it progresses in this fashion, shouldn’t we just go with the flow? Doesn’t sound like one needs to put much effort into life if one will become virtuous eventually.  Nature just ain’t that simple.  To follow nature in the Stoic sense, one must combat some external forces that halt this natural development.

This is where Newtonian physics enters the picture.  Sir Isaac Newton was able to describe falling bodies under influence of a net force by removing combative features in nature such as air resistance.  In a vacuum, everything will fall to Earth, despite varying masses, at exactly 9.8 meters per second per second.  When a cannon ball is shot from a cannon, one can pretty much ignore air resistance and predict where it will fall based on angle of trajectory.  Only if one drops a feather is it difficult to ignore air resistance.

I think the whole principle of ignoring external factors is what the ancient Stoics meant by following nature.  The Stoics meant to imagine how humans would develop if one were to assume things go well.  Similar to how in Newtonian mechanics, one would remove resistance, in Stoicism one conceptually removes abuse from parents, removes influence from a materialistic society, and removes all the resistances of the world that can and will halt development. By conceptually removing these “resistances,” one can focus on the physics (nature) of how humans can grow from self-love to love of humanity.  The problem is one has to deal with these resistances, just as physicists have to deal with air resistance, so the ancient Stoics created mental strategies to get humans back on track.  NASA deals with many of the complications with space but NASA does have the luck that space is a vacuum. In a vacuum, Newton’s laws work perfectly. In air, not so much. The Stoics knew that to follow nature, meant to create a vacuum in one’s passions. A vacuum in one’s passions meant to be free from the influence of externals. If one could minimize the influence of external events on one’s well-being, then one could truly follow nature. One can truly follow nature just as NASA can easily predict where probes will go in a vacuum.