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Journal articles on the topic 'Objectivist Philosophy'

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Published: 4 June 2025

Last updated: 23 June 2025

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1

Toner, Patrick. "Objectivist Atheology." Journal of Ayn Rand Studies 8, no. 2 (2007): 211–35. http://dx.doi.org/10.2307/41551400.

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Abstract Objectivists insist on the primacy of existence—the axiom that existence exists. This axiom is taken to entail that the universe exists independent of any consciousness, human or divine. Objectivists hold that a straightforward consequence of this axiom is that God does not exist. The central argument of this paper is that the Objectivist atheological argument based on the primacy of existence fails. Atheological arguments based on the alleged incoherence of the Divine attributes are at best inconclusive. Theism has not been shown to be incompatible with Objectivism.

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Toner, Patrick. "Objectivist Atheology." Journal of Ayn Rand Studies 8, no. 2 (2007): 211–35. http://dx.doi.org/10.5325/jaynrandstud.8.2.0211.

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Abstract Objectivists insist on the primacy of existence—the axiom that existence exists. This axiom is taken to entail that the universe exists independent of any consciousness, human or divine. Objectivists hold that a straightforward consequence of this axiom is that God does not exist. The central argument of this paper is that the Objectivist atheological argument based on the primacy of existence fails. Atheological arguments based on the alleged incoherence of the Divine attributes are at best inconclusive. Theism has not been shown to be incompatible with Objectivism.

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3

Parrish, Stephen E. "God and Objectivism: A Critique of Objectivist Philosophy of Religion." Journal of Ayn Rand Studies 8, no. 2 (2007): 169–210. http://dx.doi.org/10.2307/41551399.

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Abstract Objectivism is committed to atheism. However, Objectivists have done little work in Philosophy of Religion. This article argues that much of the work that they have done is fallacious. In particular, the critique of God that Peikoff gives in Objectivism: The Philosophy of Ayn Rand is deeply flawed. If they want to justify their atheism, Objectivists need to rework and revise their arguments; in the final analysis, however, it is doubtful that their efforts will succeed.

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Parrish, Stephen E. "God and Objectivism: A Critique of Objectivist Philosophy of Religion." Journal of Ayn Rand Studies 8, no. 2 (2007): 169–210. http://dx.doi.org/10.5325/jaynrandstud.8.2.0169.

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Abstract Objectivism is committed to atheism. However, Objectivists have done little work in Philosophy of Religion. This article argues that much of the work that they have done is fallacious. In particular, the critique of God that Peikoff gives in Objectivism: The Philosophy of Ayn Rand is deeply flawed. If they want to justify their atheism, Objectivists need to rework and revise their arguments; in the final analysis, however, it is doubtful that their efforts will succeed.

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5

Dent, Eric B. "Objectivism and Christianity." Journal of Ayn Rand Studies 11, no. 2 (2011): 189–213. http://dx.doi.org/10.2307/41560411.

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Abstract The two primary philosophies upholding reason today are Objectivism and Christianity. They may seem like strange bedfellows, but many of the large perceived gaps between them disappear upon close inspection. This paper analyzes five areas (creation; tabula rasa; life as the ultimate standard; romantic love, sex and marriage; and altruism and the trader principle) in which Objectivist philosophy can be enhanced by assuming Christian philosophical axioms. The argument focuses on Christianity as a philosophy and intentionally does not assume a transcendent God. In each case, the Christian philosophical axioms are more realistic and better supported empirically than the Objectivist axioms.

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Dent, Eric B. "Objectivism and Christianity." Journal of Ayn Rand Studies 11, no. 2 (2011): 189–213. http://dx.doi.org/10.5325/jaynrandstud.11.2.0189.

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Abstract The two primary philosophies upholding reason today are Objectivism and Christianity. They may seem like strange bedfellows, but many of the large perceived gaps between them disappear upon close inspection. This paper analyzes five areas (creation; tabula rasa; life as the ultimate standard; romantic love, sex and marriage; and altruism and the trader principle) in which Objectivist philosophy can be enhanced by assuming Christian philosophical axioms. The argument focuses on Christianity as a philosophy and intentionally does not assume a transcendent God. In each case, the Christian philosophical axioms are more realistic and better supported empirically than the Objectivist axioms.

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7

Tan, David. "OBJECTIVE INTENTIONALISM AND DISAGREEMENT." Legal Theory 27, no. 4 (2021): 316–51. http://dx.doi.org/10.1017/s1352325221000197.

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AbstractIntentionalist theories of legal interpretation are often divided between objectivist and subjectivist variants. The former take an interpretation to be correct depending on what the reasonable/rational lawmaker intended or what the reasonable/rational audience thinks they intended. The latter take an interpretation to be correct where the interpretation is what the speaker actually intended. This paper argues that objectivism faces serious problems as it cannot deal with disagreement: reasonable and rational persons can often disagree as to what the interpretation of a text should be. It also defends subjectivism against criticisms by objectivists.

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8

Ommen, Thomas B. "Relativism, Objectivism, and Theology." Horizons 13, no. 2 (1986): 291–305. http://dx.doi.org/10.1017/s0360966900036343.

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AbstractRelativism is a central issue in anthropology, philosophy of science, and a number of other disciplines. It is usually contrasted with objectivism or foundationalism, the quest for universal and absolute norms. Richard Bernstein has recently written an illuminating overview of the relativist-objectivist tension and has sketched out a notion of rationality “beyond objectivism and relativism.” This paper is an effort to follow Bernstein's lead and consider the theological implications of objectivism and relativism and the attempt to move beyond them. The first two parts of the paper take up objectivism and relativism in their philosophical and theological forms. The third section briefly explores some aspects of a non-relativist and non-objectivist model of rationality.

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9

Franklin, James. "On the Parallel Between Mathematics and Morals." Philosophy 79, no. 1 (2004): 97–119. http://dx.doi.org/10.1017/s0031819104000075.

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The imperviousness of mathematical truth to anti-objectivist attacks has always heartened those who defend objectivism in other areas, such as ethics. It is argued that the parallel between mathematics and ethics is close and does support objectivist theories of ethics. The parallel depends on the foundational role of equality in both disciplines. Despite obvious differences in their subject matter, mathematics and ethics share a status as pure forms of knowledge, distinct from empirical sciences. A pure understanding of principles is possible because of the simplicity of the notion of equality, despite the different origins of our understanding of equality of objects in general and of the equality of the ethical worth of persons.

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10

van Wetten, Martin. "Private War: Objectivist Political Philosophy and the Privatization of Military Force." Journal of Ayn Rand Studies 12, no. 2 (2012): 263–77. http://dx.doi.org/10.2307/41717250.

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Abstract This article focuses on the recent work of James Pattison, who raises questions about the ethical justification of using private military forces in waging war. Objectivists argue that the State has a legal monopoly over the use of force; they reject privatization of military force as leading to anarchism or crony capitalism. However, this essay argues that Objectivism should accept the privatization of the military business and that Objectivism can overcome the profitmotive and right intention objections that Pattison lays out. Privatization entails neither anarchism nor crony capitalism.

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van Wetten, Martin. "Private War: Objectivist Political Philosophy and the Privatization of Military Force." Journal of Ayn Rand Studies 12, no. 2 (2012): 263–77. http://dx.doi.org/10.5325/jaynrandstud.12.2.0263.

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Abstract This article focuses on the recent work of James Pattison, who raises questions about the ethical justification of using private military forces in waging war. Objectivists argue that the State has a legal monopoly over the use of force; they reject privatization of military force as leading to anarchism or crony capitalism. However, this essay argues that Objectivism should accept the privatization of the military business and that Objectivism can overcome the profitmotive and right intention objections that Pattison lays out. Privatization entails neither anarchism nor crony capitalism.

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12

Dedrick, Don. "Objectivism and the Evolutionary Value of Colour Vision." Dialogue 34, no. 1 (1995): 35–44. http://dx.doi.org/10.1017/s0012217300049283.

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In Color for Philosophers, C. L. Hardin argues that chromatic objectivism—a view that identifies colour with some or other property of objects—must be false. The upshot of Hardin's argument is this: there is, in fact, no principled correlation between physical properties and perceived colours. Since that correlation is a minimal condition for objectivism, objectivism is false. Mohan Matthen, who accepts Hardin's conclusion for what can be called “simple objectivism,” takes it that an adaptationist theory of biological function applied to colour is able to surmount the problems Hardin describes. It is Matthen's view that I am primarily concerned with in this paper. I will argue that it entails an overly simple view of adaptive value—as, perhaps, do all objectivist views.

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13

Tyson, David. "Should “The Metaphysics of Man” Be a Sixth Branch of Objectivist Philosophy?" Journal of Ayn Rand Studies 22, no. 1 (2022): 136–64. http://dx.doi.org/10.5325/jaynrandstud.22.1.0136.

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ABSTRACT The author proposes to convert Ayn Rand’s theory of man into a sixth branch of her Objectivist philosophy called the metaphysics of man (more widely referred to by names such as philosophical anthropology). This branch would be distinct from both the metaphysics of reality (more generally called ontology) and epistemology. Along with consolidating all the axioms about the fundamental nature of man (and thus eliminating the various bridge theories, including the bridge theory of man, the anteroom to epistemology, and metaphysical value-judgments about man), this new framework will simplify and clarify the structure of Objectivism.

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14

Campos, Andre Santos. "Ayn Rand Shrugged: The Gap Between Ethical Egoism and Global Capitalism." Journal of Ayn Rand Studies 12, no. 1 (2012): 77–116. http://dx.doi.org/10.2307/41607995.

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Abstract There is a gap between Rand'sethical egoism and today's global capitalism on at least six points. Since her version of "capitalism: the unknown ideal" addresses none of these points, it cannot resemble the reality of today's global capitalism. The connection between Objectivist ethics and politics is preserved by a possible change in her minarchical political philosophy. This will mean that there is no necessary connection between ethical egoism and minarchism or between ethical egoism and minimal government intervention. An ethically hard Objectivism determining the (less) unknown ideal of capitalism leaves room for a politically soft Objectivism.

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Campos, Andre Santos. "Ayn Rand Shrugged: The Gap Between Ethical Egoism and Global Capitalism." Journal of Ayn Rand Studies 12, no. 1 (2012): 77–116. http://dx.doi.org/10.5325/jaynrandstud.12.1.0077.

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Abstract There is a gap between Rand'sethical egoism and today's global capitalism on at least six points. Since her version of "capitalism: the unknown ideal" addresses none of these points, it cannot resemble the reality of today's global capitalism. The connection between Objectivist ethics and politics is preserved by a possible change in her minarchical political philosophy. This will mean that there is no necessary connection between ethical egoism and minarchism or between ethical egoism and minimal government intervention. An ethically hard Objectivism determining the (less) unknown ideal of capitalism leaves room for a politically soft Objectivism.

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16

Ozgen, Eren. "Unilateral Transfers and a Reinterpretation of Objectivist Ethics." Journal of Ayn Rand Studies 8, no. 2 (2007): 285–90. http://dx.doi.org/10.2307/41551404.

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Abstract Kathleen Touchstone's Then Athena Said: Unilateral Transfers and the Transformation of Objectivist Ethics is an intriguing book on unilateral transfers within the context of Objectivism. Touchstone examines Rand's primary social ethic, the Trader Principle—the bilateral exchange of value between independent equals. In reconsidering Rand's thoughts, she raises many arguments and provides thought-provoking insights especially on charity, reproductivity, retaliation and rights. Touchstone reinterprets Objectivism through the prism of economics, applying economic tools such as consumer theory, capital theory, game theory, and decision making under uncertainty to address the questions she raises.

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Ozgen, Eren. "Unilateral Transfers and a Reinterpretation of Objectivist Ethics." Journal of Ayn Rand Studies 8, no. 2 (2007): 285–90. http://dx.doi.org/10.5325/jaynrandstud.8.2.0285.

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Abstract Kathleen Touchstone's Then Athena Said: Unilateral Transfers and the Transformation of Objectivist Ethics is an intriguing book on unilateral transfers within the context of Objectivism. Touchstone examines Rand's primary social ethic, the Trader Principle—the bilateral exchange of value between independent equals. In reconsidering Rand's thoughts, she raises many arguments and provides thought-provoking insights especially on charity, reproductivity, retaliation and rights. Touchstone reinterprets Objectivism through the prism of economics, applying economic tools such as consumer theory, capital theory, game theory, and decision making under uncertainty to address the questions she raises.

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18

Cato, Dennis. "The Philosophic Pretence of Linguistic Analysis: A Polanyian Perspective on Joe Green 's Drawing Out Paul Hirst's Concept of Reason." Journal of Educational Thought / Revue de la Pensée Educative 20, no. 3 (2018): 134–42. http://dx.doi.org/10.55016/ojs/jet.v20i3.44187.

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"Objectivism," the view that valid knowledge can be obtained only by impersonal rules of procedure, constituted, for Michael Polanyi in his theory of "personal knowledge" , the pathology of modem thought. In science objectivism was manifested in the form of positivism, the appeal to the "objective" procedures of observation, testing and experiment. In philosophy, objectivism takes several forms, perhaps the most widespread spread of which is that of linguistic analysis, the appeal to the "objective" rules of usage. This paper attempts to reveal the objectivist premises of a recent example of such analysis, that of Joe Green 's " The Concept of Reason in Hirst's Forms of Knowledge." (The Journal of Educational Thought, Vol. 19, No. 2, August, 1985.)

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19

Seminar, O. "An objectivist argument for thirdism." Analysis 68, no. 2 (2008): 149–55. http://dx.doi.org/10.1093/analys/68.2.149.

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Seminar, Oscar. "An objectivist argument for thirdism." Analysis 68, no. 298 (2008): 149–55. http://dx.doi.org/10.1111/j.1467-8284.2007.00730.x.

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21

Share, Cade. "A Defense of Rothbardian Ethics via a Mediation of Hoppe and Rand." Journal of Ayn Rand Studies 12, no. 1 (2012): 117–50. http://dx.doi.org/10.2307/41607996.

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Abstract This paper will provide Murray N. Rothbard's "ethics of liberty" with a greater theoretical cogency and ultimately validateits natural law underpinnings. This can be achieved via a mediation of Hans-Herrmann Hoppe's praxeological argumentation ethics and Ayn Rand's Objectivist teleologjcal/Objectivist theory of ethics. Synthesizing these two disparate schools of epistemology provides a metaethic or praxeological/Objectivist epistemology that considerably strengthens and ultimately validates the central axioms of the Rothbardian natural law project on both rational and moral grounds.

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Share, Cade. "A Defense of Rothbardian Ethics via a Mediation of Hoppe and Rand." Journal of Ayn Rand Studies 12, no. 1 (2012): 117–50. http://dx.doi.org/10.5325/jaynrandstud.12.1.0117.

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Abstract This paper will provide Murray N. Rothbard's "ethics of liberty" with a greater theoretical cogency and ultimately validateits natural law underpinnings. This can be achieved via a mediation of Hans-Herrmann Hoppe's praxeological argumentation ethics and Ayn Rand's Objectivist teleologjcal/Objectivist theory of ethics. Synthesizing these two disparate schools of epistemology provides a metaethic or praxeological/Objectivist epistemology that considerably strengthens and ultimately validates the central axioms of the Rothbardian natural law project on both rational and moral grounds.

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23

Noble, Paul R. "Hermeneutics and Postmodernism: Can We Have a Radical Reader-Response Theory? Part II." Religious Studies 31, no. 1 (1995): 1–22. http://dx.doi.org/10.1017/s003441250002326x.

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The flaws in Fish's hermeneutics that were diagnosed in Part I (it is now argued) are consequences of his underlying epistemology. This is a version of anti-foundationalism which claims that facts are the product of interpretation; but a careful study of how this issue is handled by N. R. Hanson and Thomas Kuhn shows that Fish's epistemology is fundamentally unsound. An alternative account of the fact-interpretation relationship is then proposed, and the outline of an objectivist, readerindependent hermeneutics are sketched. This is further developed by showing how a common argument against objectivism (based on the historical situatedness of reason and knowledge) may be refuted.

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Harviainen, J. Tuomas, Janne Paavilainen, and Elina Koskinen. "Ayn Rand’s Objectivist Ethics Applied to Video Game Business." Journal of Business Ethics 167, no. 4 (2019): 761–74. http://dx.doi.org/10.1007/s10551-019-04159-y.

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AbstractThis article analyzes the business ethics of digital games, using Ayn Rand’s philosophy of Objectivism. It identifies different types of monetization options as virtuous or nonvirtuous, based on Rand’s views on rational self-interest. It divides the options into ethical Mover and unethical Looter designs, presents those logics in relation to an illustrative case example, Zynga, and then discusses a view on the role of players in relation to game monetization designs. Through our analysis of monetization options in the context of Objectivist ethics, the article contributes to discussions on game revenue ethics. It also expands the still understudied area of applying Rand’s ethics to business, in the context of a new sector, game development, and business. This research enables ethicists to apply a wider-than-before perspective on virtue ethics to online business, and helps game developers act in a virtuous manner, which provides them with a long-term business advantage.

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Sandefur, Timothy. "A Critique of Ayn Rand's Theory of Intellectual Property Rights." Journal of Ayn Rand Studies 9, no. 1 (2007): 139–61. http://dx.doi.org/10.2307/41560350.

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Abstract Ayn Rand viewed copyrights and patents as natural rights that were secured by legislation, rather than as monopoly privileges that were created by the state. Other Objectivist writers have followed suit. This article disputes this thesis on the grounds that it fails to recognize the distinction between the right to use and the right to exclude, the latter of which cannot be justified with regard to intellectual property on Objectivist premises. In addition, the article discusses three significant objections to the natural-rights interpretation of copyright that Objectivist authors have failed so far adequately to address.

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Sandefur, Timothy. "A Critique of Ayn Rand's Theory of Intellectual Property Rights." Journal of Ayn Rand Studies 9, no. 1 (2007): 139–61. http://dx.doi.org/10.5325/jaynrandstud.9.1.0139.

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Abstract Ayn Rand viewed copyrights and patents as natural rights that were secured by legislation, rather than as monopoly privileges that were created by the state. Other Objectivist writers have followed suit. This article disputes this thesis on the grounds that it fails to recognize the distinction between the right to use and the right to exclude, the latter of which cannot be justified with regard to intellectual property on Objectivist premises. In addition, the article discusses three significant objections to the natural-rights interpretation of copyright that Objectivist authors have failed so far adequately to address.

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27

Hislop, Donald. "Mission Impossible? Communicating and Sharing Knowledge via Information Technology." Journal of Information Technology 17, no. 3 (2002): 165–77. http://dx.doi.org/10.1080/02683960210161230.

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This paper critiques the perspective that information technology can play a central role in knowledge-sharing processes. Fundamentally, it suggests that the nature of knowledge itself makes it extremely difficult and that quite specific conditions are required for information technology-based knowledge sharing to occur successfully. The paper proceeds by criticizing the objectivist philosophy of knowledge, which typically underpins the literature advocating information technology-based knowledge management. The centre point of this critique involves questioning one of the foundational assumptions of the objectivist perspective, namely the dichotomy made between tacit and explicit knowledge. Instead, a ‘practice‘-based philosophy of knowledge is proposed that suggests that all knowledge has both tacit and explicit components, is to some extent embodied in human brains and bodies and is embedded in organizational routines, practices and contexts. These characteristics therefore suggest that the role of information technology systems in the sharing of knowledge is likely to be somewhat limited.

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Gusev, Maxim A. "PETER VAN INWAGEN’S FIVE THESES OF BEING AND HIS CONTROVERSY WITH THE EXISTENTIALPHENOMENOLOGICAL TRADITION." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2019): 180–93. http://dx.doi.org/10.17072/2078-7898/2019-2-180-193.

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The article considers P. van Inwagen’s theses about being, including the thesis «being is not an activity». In formulating that Inwagen argues with the existential-phenomenological tradition. The article aims to investigate the causes of the misunderstanding between Inwagen and the existential-phenomenological tradition. It is shown that Inwagen treats this tradition as if it were an «objectivist» approach, just like the analytic tradition but presenting another answer to Inwagen’s meta-ontological question. Ignoring the radical difference between the existential-phenomenological approach and the analytical, «objectivistic» approach leads Inwagen to misunderstanding of Heidegger’s statements about being. From the «objectivist» analytical standpoint, the question of existence has nothing to do with the course of our experience, with fact something has been given to us, or with giving meaning to something, etc. That is why Inwagen wonders how existence can be associated with an «activity» at all. For the same reason, Inwagen does not understand why the existential-phenomenological tradition’s adherents talk about some differences in such «activities». From Inwagen’s point of view, all the differences lie in the «nature» of things, not in being. From the «objectivist» point of view, it seems exactly like that, because it is impossible to understand «from the outside», for example, the convergence of awareness and being-in-the-world. Within Inwagen’s objectivist position, Heidegger’s philosophy can only be comprehended as anthropology or psychology, which are studies limited to the topic of human beings or their inner world. The article concludes that although one can deny the phenomenological approach in general, but it is possible to show from the inside of that approach that what Heidegger says in his philosophy is, firstly, meaningful and, secondly, relates to ontology and not to anthropology or psychology.

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Mulligan, Robert F. "Epistemology According to Rand and Hayek." Journal of Ayn Rand Studies 23, no. 1-2 (2023): 123–53. http://dx.doi.org/10.5325/jaynrandstud.23.1-2.0123.

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ABSTRACT Ayn Rand’s Objectivist epistemology is the foundation of an impressive, comprehensive, and integrated system of political philosophy, psychology, art, and literature. Friedrich Hayek’s operational system of epistemology and his analysis of the psychology of perception (presented primarily in The Sensory Order) is not as clearly integrated with his economics and political philosophy—and many have debated their consistency with one another. This paper engages in a comparative analysis of Rand’s and Hayek’s epistemology.

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Williams, Bernard. "Subjectivism and Toleration." Royal Institute of Philosophy Supplement 30 (September 1991): 197–208. http://dx.doi.org/10.1017/s1358246100007773.

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Bertrand Russell said more than once that he was uncomfortable about a conflict, as he saw it, between two things: the strength of the conviction with which he held his ethical beliefs, and the philosophical opinions that he had about the status of those ethical beliefs—opinions which were non-cognitivist, and in some sense subjectivist. Russell felt that, in some way, if he did not think that his ethical beliefs were objective, he had no right to hold them so passionately. This discomfort was not something that Ayer noted or discussed in his account of Russell's moral philosophy and ethical opinions, at least in the book that he wrote for the Modern Masters series (RS). Perhaps this was because it was not a kind of discomfort that Ayer felt himself. His own philosophical views about the status of ethics were at all periods at any rate non-cognitivist, and I think that he did not mind them being called ‘subjectivist’. He did indeed argue that the supposed difference between objectivism and subjectivism in ethics did no work, and that philosophers who took themselves to be objectivists could not achieve anything more than those who admitted they were subjectivists. Ayer based this mainly on the idea that the claims made by objectivists for the factuality, objective truth, and so forth of moral judgments added nothing to those judgments—so far as moral conclusions were concerned, the objectivist was saying the same as the subjectivist but in a louder voice.

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Matherne, Samantha. "Edith Landmann-Kalischer on Aesthetic Demarcation and Normativity." British Journal of Aesthetics 60, no. 3 (2020): 315–34. http://dx.doi.org/10.1093/aesthj/ayaa007.

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Abstract Two perennial questions in aesthetics, among others, are the demarcation question, viz., what, if anything, distinguishes the aesthetic domain from the cognitive or moral domains, and the normative question, viz., what kind of normativity, if any, does the aesthetic domain involve. Although recent attempts to answer these questions can be found in contemporary literature, in this paper I examine the answers defended by the early phenomenologist Edith Landmann-Kalischer. I show that Landmann-Kalischer answers the demarcation question by blending together a cognitivist account of aesthetic judgment with an objectivist account of beauty, and that she builds an account of aesthetic normativity on this cognitivist and objectivist basis. I contend that her subtle and unified account of aesthetic demarcation and normativity has advantages over other competing hedonist and Kantian views and, as such, merits further consideration in contemporary debates.

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Barr, Emily J. "Sex and the Egoist: Measuring Ayn Rand's Fiction Against Her Philosophy." Journal of Ayn Rand Studies 12, no. 2 (2012): 193–206. http://dx.doi.org/10.2307/41717247.

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Abstract The merit of Ayn Rand's Objectivist philosophy is often based on its economic and social tenets surrounding individual rights. Though she is often neglected by feminists, there is one aspect of Rand's fiction and philosophy that requires feminist attention: her illustration of female sexuality in response to masculinity and hero worship. In The Fountainhead (1943) and Atlas Shrugged (1957), Rand respectively presents her ideal man and the ideal manner in which a woman would respond to such a man. These actions necessarily conflict with what Rand claims is a rational ethical theory and detract from Rand's otherwise gender neutral philosophy.

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Barr, Emily J. "Sex and the Egoist: Measuring Ayn Rand's Fiction Against Her Philosophy." Journal of Ayn Rand Studies 12, no. 2 (2012): 193–206. http://dx.doi.org/10.5325/jaynrandstud.12.2.0193.

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Abstract The merit of Ayn Rand's Objectivist philosophy is often based on its economic and social tenets surrounding individual rights. Though she is often neglected by feminists, there is one aspect of Rand's fiction and philosophy that requires feminist attention: her illustration of female sexuality in response to masculinity and hero worship. In The Fountainhead (1943) and Atlas Shrugged (1957), Rand respectively presents her ideal man and the ideal manner in which a woman would respond to such a man. These actions necessarily conflict with what Rand claims is a rational ethical theory and detract from Rand's otherwise gender neutral philosophy.

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34

Klenk, Michael. "Objectivist conditions for defeat and evolutionary debunking arguments." Ratio 32, no. 4 (2019): 246–59. http://dx.doi.org/10.1111/rati.12230.

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35

Cohen, Andrew Jason. "On Universalism: Communitarians, Rorty, and (“Objectivist”) “Liberal Metaphysicians”." Southern Journal of Philosophy 38, no. 1 (2000): 39–75. http://dx.doi.org/10.1111/j.2041-6962.2000.tb00890.x.

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36

Horgan, Terry, and Mark Timmons. "WHAT DOES MORAL PHENOMENOLOGY TELL US ABOUT MORAL OBJECTIVITY?" Social Philosophy and Policy 25, no. 1 (2007): 267–300. http://dx.doi.org/10.1017/s0265052508080102.

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Moral phenomenology is concerned with the elements of one's moral experiences that are generally available to introspection. Some philosophers argue that one's moral experiences, such as experiencing oneself as being morally obligated to perform some action on some occasion, contain elements that (1) are available to introspection and (2) carry ontological objectivist purport—that is, they purport to be about objective, in the world, moral properties or relations. In our article, we examine one version of this sort of argument that we call the “argument from phenomenological introspection.” Our investigation involves, first, clarifications of the various issues that are prominent in the argument from phenomenological introspection. We then proceed to argue that the argument from phenomenological introspection fails; that although one's moral experiences may carry ontological objectivist purport, whether they do or do not carry such purport is not something available to introspection. We call this claim of ours the “neutrality thesis”—the phenomenological data regarding one's moral experiences that is available to introspection is neutral with respect to the issue of whether such experiences carry ontological objectivist purport.

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GONZÁLEZ, ANTONIO. "THE EMERGENCE OF REALITY: ZUBIRI BEFORE MEETING HEIDEGGER." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 12, no. 2 (2023): 302–26. http://dx.doi.org/10.21638/2226-5260-2023-12-2-302-326.

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It is common to assume of an “objectivist” stage of Zubiri, prior to his meeting with Heidegger in Freiburg. However, if we analyze Zubiri’s philosophy before his stay in Freiburg, we already find a “metaphysical” orientation, and not merely an objectivist one. This orientation is intrinsically related to the early appearance of the notion of “reality” in his courses. The appearance of his concept of reality is at least partially motivated by Zubiri’s early reading of Heidegger’s habilitation thesis on Duns Scotus. Zubiri discovered in Heidegger the possibility of trying to carry out a phenomenological characterization of reality, which took him beyond the conception, basically idealistic, of being as a “position” or as a “belief.” With Heidegger, Zubiri was able to sustain that reality is not something extra animam. However, Zubiri could not follow Heidegger in his conceptualization of reality based on human existence, and with this he began his own path in philosophy. A path that, in a certain sense, breaks with all phenomenology, because reality is located at a moment prior to the meaning of things for a subject or for a human existent. And yet, a path that continues the phenomenological claim of a descriptive fidelity to the things themselves.

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Mulaik, Stanley A. "The Curve-Fitting Problem: An Objectivist View." Philosophy of Science 68, no. 2 (2001): 218–41. http://dx.doi.org/10.1086/392874.

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Touchstone, Kathleen. "Reproductivity, capital theory, and objectivist ethics." Humanomics 26, no. 3 (2010): 224–40. http://dx.doi.org/10.1108/08288661011074981.

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Hanson, Jeffrey. "Despair as a Threat to Meaning: Kierkegaard’s Challenge to Objectivist Theories." Philosophies 6, no. 4 (2021): 92. http://dx.doi.org/10.3390/philosophies6040092.

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The question of meaning in life has enjoyed renewed attention in analytic discourse over the last few decades. Despite the apparently “existential” quality of this topic, existential philosophy has had little impact on this re-energized conversation. This paper draws on Kierkegaard’s The Sickness unto Death in order to challenge the objectivist theory of meaning in life. According to that theory, a meaningful life is one replete with objective goods. Kierkegaard, however, exposits four forms of the spiritual sickness he calls despair that are compatible with the possession of objective goods. If this account is convincing, it poses a challenge to the objectivist view, suggesting that a subjective contribution is also necessary to fully account for meaning in life. By a process of negative inference, this paper concludes by sketching out what this subjective contribution might look like and suggests the term “authenticity” in order to capture this subjective element of a meaningful life.

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Muñoz Garcia, Juan Jose. "Superación del objetivismo mediante experiencias creativas en la filosofía de López Quintás." Quién. Revista de filosofía personalista, no. 1 (September 24, 2024): 133–54. http://dx.doi.org/10.69873/aep.i1.263.

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The overcoming of objectivism is one of the programmatic desires of a large part of 20th century philosophy, since the various objectivist currents have made self-understanding of the human being extremely difficult, since they have frustrated a balanced interpretation of the relationships between ethics, aesthetics, metaphysics and religion, fragmenting the multiform variety of human life. It is in this context that the work of Alfonso López Quintás, the main Spanish representative of dialogical personalism, is situated. He has developed an original perspective on human experience and creativity that has allowed for the attainment of a new and fruitful hermeneutics of human action. The regulating ideal that guides López Quintás' thought consists of a return to the articulation of fundamental human experiences, those that enrich and give meaning to human existence. In order to achieve a full understanding of the structural affinity of the diverse experiences of the person, López Quintás has made a contribution to personalist thought by overcoming the incipient intellectualism of other thinkers and offering an integral philosophy based on a series of methodological elements: the levels of reality, the category of encounter, the theory of creative play and the concept of reversible experience.

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Tsybulko, Olga, and Andrey Osiptsov. "EVOLUTIONAL TRANSFORMATIONS OF PRAGMATISM IDEAS." Educational Discourse: collection of scientific papers, no. 12(4) (May 7, 2019): 90–100. http://dx.doi.org/10.33930/ed.2019.5007.12(4)-8.

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The article deals with the question of the transformation of pragmatism key ideas. Particular attention is paid to the fundamental concepts of the founders of pragmatism as a philosophical direction. However, pragmatic philosophy is the doctrine of the rational substantiation methods of knowledge, and, above all, the substantiation of empirical knowledge. The article reveals features of relativistic and objectivist pragmatism.

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Jackson, Frank. "How to be an objectivist about colour." Phenomenology and the Cognitive Sciences 18, no. 5 (2017): 819–31. http://dx.doi.org/10.1007/s11097-017-9551-x.

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Younkins, Edward W. "Ayn Rand's Objectivist Virtues as the Foundation for Morality and Success in Business." Journal of Ayn Rand Studies 12, no. 2 (2012): 237–62. http://dx.doi.org/10.2307/41717249.

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Abstract This article contends that Ayn Rand's version of virtue ethics can supply a powerful foundation for operating a successful business. Rand's Objectivist virtues can provide an underpinning for a firm's long-term sustainable success, as well as for the flourishing and happiness of its employees. In order to attain a company's goals, values, and purpose, these virtues need to be integrated with the firm's culture and climate. The Objectivist virtues can supply an integrated framework for employees' decisions and actions. Leaders are encouraged to link these virtues to the survival and success of both the firm and its employees.

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Younkins, Edward W. "Ayn Rand's Objectivist Virtues as the Foundation for Morality and Success in Business." Journal of Ayn Rand Studies 12, no. 2 (2012): 237–62. http://dx.doi.org/10.5325/jaynrandstud.12.2.0237.

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Abstract This article contends that Ayn Rand's version of virtue ethics can supply a powerful foundation for operating a successful business. Rand's Objectivist virtues can provide an underpinning for a firm's long-term sustainable success, as well as for the flourishing and happiness of its employees. In order to attain a company's goals, values, and purpose, these virtues need to be integrated with the firm's culture and climate. The Objectivist virtues can supply an integrated framework for employees' decisions and actions. Leaders are encouraged to link these virtues to the survival and success of both the firm and its employees.

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Bissell, Roger E. "Where There’s a Will, There’s a “Why?” Part 2: Implications of Value Determinism for the Objectivist Concepts of “Value,” “Sacrifice,” “Virtue,” “Obligation,” and “Responsibility”." Journal of Ayn Rand Studies 22, no. 2 (2022): 251–317. http://dx.doi.org/10.5325/jaynrandstud.22.2.0251.

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ABSTRACT The author continues his challenge to the “official” Objectivist view of free will by addressing the implications of his value-determinism/conditional-volition model for various Objectivist moral concepts including value, sacrifice, virtue, obligation, and moral and legal responsibility and accountability. He argues that based on Rand’s definitions, the conventional understandings of sacrifice or betrayal of values, lapses in virtue, and breaches in morality need considerable reconceptualizing. The author gives special attention to Rand and Kant with regard to lying, use of force, and acts of generosity, finding not nearly as much difference between them as is commonly believed.

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Susanti, Anastasia Jessica Adinda. "Exceeding Continental and Analytic Philosophy: The Post-Continental Thought of W.J.T. Mitchell." Journal of Humanities and Social Sciences Studies 2, no. 5 (2020): 14–19. http://dx.doi.org/10.32996/jhsss.2020.2.5.3.

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The division between Continental and Analytic Philosophy in contemporary philosophy is more difficult to maintain than in modern philosophy. Some philosophers use both Continental and Analytic Philosophy together. They defy the presupposition that Continental thought is subjectivist, collectivist, and historicist, while Analytic thought is objectivist, individualist, and scientific. John Mullarkey calls this circumstance “The Post-Continental Philosophy”. This research aims to examine 'what is the post-continental thought of W.J.T. Mitchell?' and 'how does Mitchell exceed the boundaries of Continental and Analytic Philosophy?'. The method of this research is hermeneutic which involves some elements such as interpretative analyses, historical continuity, heuristics, and descriptive. In conclusion, Mitchell’s post-continental thought bridges the Continental and Analytic philosophy, especially through the concepts of Picture Theory and Image Science. In Picture Theory, he uses the Continental philosophy approach that emphasizes the interpretation of the image. Meanwhile, in Image Science, he employs the Analytic philosophy approach that gives attention to the abstract, rational, and mathematical analysis.

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Smith, Tara. "THE IMPORTANCE OF THE SUBJECT IN OBJECTIVE MORALITY: DISTINGUISHING OBJECTIVE FROM INTRINSIC VALUE." Social Philosophy and Policy 25, no. 1 (2007): 126–48. http://dx.doi.org/10.1017/s0265052508080059.

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This essay contends that the debate between subjectivism and objectivism in ethics is better understood as a dispute among three alternatives: subjectivism, objectivism, and intrinsicism. Ayn Rand has identified intrinsicism – the belief that certain things are good “in, by, and of” themselves – as the doctrine that is actually operative in many defenses of moral objectivity. What intrinsicism fails to appreciate, however, is the significant role of the subject, the person to whom and for whom anything can be valuable.Objective value, in Rand's view, is relational. Its existence depends on contributions of both external reality and human consciousness. Values are not reducible to psychological states, as in subjectivism, but nor are they independent of them, as in intrinsicism. Objectivity in ethics is attained neither through revelation of the intrinsic property of goodness nor through the subject's creation of goodness, but through a rational procedure of evaluation that is governed by the method of objectivity.This essay is in three parts, explaining Rand's view of exactly what intrinsicism is; elaborating on her view of the nature of moral objectivity; and highlighting certain features that make plain the differences between an intrinsicist and an objectivist account of value.

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Antonov, Konstantin, and Tatiana Rezvykh. "S.L. Frank’s Lectures “Philosophy of Religion” and “Religionsphilosophie”: Their Audience, Ideas and Context." Otechestvennaya Filosofiya 1, no. 2 (2023): 93–120. http://dx.doi.org/10.21146/3034-1825-2023-2-93-120.

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This publication introduces into the academic community S.L. Frank’s preparatory lecture notes and remarks on the philosophy of religion, created by philosopher during the preparation of his main work in this field – the treatise “The Unknowable. An Ontological Introduction to the Philosophy of Religion” (1939). The preface to the publication attempts to describe the supposed audience of the lectures, to establish, at least approximately, the time and place of their reading, to characterize their philosophical context, terminology and basic ideas, their place in the development of the author’s thought. Publishers date both texts from the late 1920s to early 1930s and establish their relationship to previously published notes, which are referred to in the publication as “First Philosophy”. The authors pay much attention to Frank’s terminology, drawing attention to its connection with the ideas of R. Otto (“the sacred”, misterium tremendum, etc.), R. Marett (the idea of taboo and mana as the minimum of religion) and revealing the possible origins of the concept of “unknowable” used by the philosopher, which would later become the “visiting card” of his philosophy of religion. In conceptual sense, Frank’s understanding of philosophy of religion as philosophy about religion, while striving to move away from a purely objectivist approach, and justifying philosophical theology as an important aspect of philosophy of religion, is of paramount importance. Knowledge through revelation turns out to be an important constitutive element of the religious attitude. Frank’s analysis of religious experience as an experience of mystery, revealing the religious component of existential experience and concluding the lecture with the problem of ontological proof of the existence of God is considered.

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Ross, Brian. "An Approach to Well-Being Considering Subjective Happiness in Legal Education." Science of Law 2023, no. 2 (2023): 37–40. http://dx.doi.org/10.55284/sol.v2023i2.111.

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This paper proposes a new theory of well-being based on Buddhist philosophy, which emphasizes subjective happiness but defines it objectively. The theoretical basis of this theory is a theoretical framework for achieving self-fulfillment and happiness (SWB) in the context of law education. In particular, it is discussed how Buddhist philosophy can meet these criteria by emphasising subjective happiness, but by doing so in an objective way. In addition, it is argued that Buddhism offers a more attractive conception of wellness for law. This article demonstrated the problems inherent in objectivist views of wellbeing, particularly in legal education.

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