The place was the campus of the University of Nebraska and the year was 1959. It was, for those of us lucky enough to be young and universitized, a yeasty and evocative era. It was a time of long-haired girls with head-bands who had renounced make-up, foundation garments and traditional morals. More than a few males sported berets, wore sunglasses at night and fancied themselves undiscovered lyric poets. We had just begun to synthesize a new lexicon that included terms like “beat” and “cool”, and cheap red wine mixed with lemon slices and sugared water was our favored potable (we called it ’sangria’ but it bore about the same relationship to real sangria as Ripple does to Château Mouton Rothschild).
Those were magic times; Kerouac had finally found a buyer for his 120 foot long “Scroll” (marketed by the publishing philistines as “On The Road”, a title which Jack neither originated nor sanctioned). Joan Baez was just starting to perform live in dingy cellar clubs around Boston, singing about dead geese and moonshine whiskey, and up in Hyannisport Camelot’s star was all aglimmer. Prophets and mountebanks – it was often impossible to tell the difference – soap-boxed from campus street corners, and we took it all in. Many of our generation had already foresworn the political orthodoxy of the day and turned instead to the thought of non-conventional, sometimes revolutionary, commentators by which to set our internal compasses. Of these, none was more appealing or exciting (to us) than the work of a skinny Russian immigrant named Alisa Zinovyevna Rosenbaum, who sprinkled her finely wrought philosophical expostulations under the nom de plume Ayn Rand.
What was not to like? Rand was hip, insouciant, resolutely anti-religion … she didn’t just recommend selfishness, she justified, glorified, exalted it. She lived in a delightfully sinful, if bizarre, group menage that included her own husband and Nathaniel Branden (among others), and she wrote these terrific anti-authority books – I mean, this broad was out there. We sluiced her up like little unshaven beatnik bottom feeders; we quoted (and misquoted) her, thrilling all the while to her over-the-top bohemian lifestyle. She was the source of our intellectual Nile; she helped us to define our nether world as something unacceptable to, and apart from, that establishment which we so disdained. Hell, I was nearly out of college before I discovered that her storied reference to “from each according to his ability – to each according to his need” was a quote from the Communist Manifesto. So smitten was I that I figured she had authored that infamous maxim herself – all to demonstrate the evil inherent in collectivist societies of course.
It was virtually impossible to walk anywhere on campus that fall without seeing, chalk-scrawled on the sidewalk or on a wall in letters a foot high, “Who is John Galt“? We – the literati, the intellectually anointed, don’t you see – all knew who John was, and we would nod knowingly, sometimes even mentally genuflect, when we happened upon these sanctified epigrams. For those who either missed or ignored the late fifites and early sixties, know that John G was the heroic protagonist of Rand’s opus, Atlas Shrugged. It was a novel-cum-treatise that, more than any of her other works, gave expression to her philosophy of Objectivism.
At the risk of spoiling it for potential readers, here is an ultra-abbreviated plot outline: Galt is a genius inventor/scientist who leads a strike (in fact, while she was writing it, Rand’s working title for the book was ‘The Strike‘ – she was later talked out of it) of all of the inventor/creator/producer types in the country; they all just quit working, and the nation goes to hell in a handbasket in short order. That’s the gist – everything else (and there is plenty of else) is just commentary.
At one point in the story, Galt gives a radio speech to the entire country to explain who he is, and why he is doing what he is doing. Now you gotta understand – this is some speech … it runs to about 90 pages in the book, and is the closest thing there is to an encapsulation of Rand’s philosophy (if 90 pages can be convincingly thought of as an “encapsulation”). I know people who can still quote lengthy passages from that speech, though much of the cachet, the resonance, the sheer ballsiness of it rings hollow for most of us some fifty years later.
Smeared liberally with tincture of time, Rand’s ideas ultimately leave us unsatisfied … to say the least. She got a couple of things right (she despised communism, and also formulated a reasonably coherent set of concepts concerning enlightened self-interest), but in most of it she was sadly wide of the mark. Her virulent disdain for any form of altruism, her militant secularism, and her apparent lack of understanding of even basic economic and market theory render many of her ideas little more than cartoons today. However, for those willing to search, there can still be found an occasional nourishing kernel in the chaff pile that is her legacy. In this spirit, here are a couple of paragraphs from Galt’s speech in which Rand castigates those who see virtue in pathological appeasement and compromise, which I still find edifying … and perhaps today more than ever ….
“The man who refuses to judge, who neither agrees nor disagrees, who declares that there are no absolutes and believes that he escapes responsibility, is the man responsible for all the blood that is now spilled in the world. Reality is an absolute, existence is an absolute, a speck of dust is an absolute and so is a human life. Whether you live or die is an absolute. Whether you have a piece of bread or not, is an absolute. Whether you eat your bread or see it vanish into a looter’s stomach, is an absolute.
There are two sides to every issue: one side is right and the other is wrong, but the middle is always evil. The man who is wrong still retains some respect for truth, if only by accepting the responsibility of choice. But the man in the middle is the knave who blanks out the truth in order to pretend that no choice or values exist, who is willing to sit out the course of any battle, willing to cash in on the blood of the innocent or to crawl on his belly to the guilty, who dispenses justice by condemning both the robber and the robbed to jail, who solves conflicts by ordering the thinker and the fool to meet each other halfway. In any compromise between food and poison, it is only death that can win. In any compromise between good and evil, it is only evil that can profit. In that transfusion of blood which drains the good to feed the evil, the compromiser is the transmitting rubber tube.”
You go, John.
Be well.










