Atlas Shrugged

by Ayn Rand

“I had cut myself in two, as the mystics preached, and I ran my business by one code of rules, but my own life by another. I rebelled against the looters’ attempt to set the price and value of my steel—but I let them set the moral values of my life. I rebelled against demands for an unearned wealth—but I thought it was my duty to grant an unearned love to a wife I despised, an unearned respect to a mother who hated me, an unearned support to a brother who plotted for my destruction. I rebelled against undeserved financial injury—but I accepted a life of undeserved pain. I rebelled against the doctrine that my productive ability was guilt—but I accepted, as guilt, my capacity for happiness. I rebelled against the creed that virtue is some disembodied unknowable of the spirit—but I damned you, you, my dearest one, for the desire of your body and mine. But if the body is evil, then so are those who provide the means of its survival, so is material wealth and those who produce it—and if moral values are set in contradiction to our physical existence, then it’s right that rewards should be unearned, that virtue should consist of the undone, that there should be no tie between achievement and profit, that the inferior animals who’re able to produce should serve those superior beings whose superiority in spirit consists of incompetence in the flesh.

Looking up at his face, she realized that for the first time he was what she had always thought him intended to be: a man with an immense capacity for the enjoyment of existence. The taut look of endurance, of fiercely unadmitted pain, was gone; now, in the midst of the wreckage and of his hardest hour, his face had the serenity of pure strength;

They remained silent, letting the room be filled by the sounds which centuries of men and of struggle had established as the symbol of joyous attainment: the blast of the cork, the laughing tinkle of a pale gold liquid running into two broad cups filled with the weaving reflections of candles, the whisper of bubbles rising through two crystal stems, almost demanding that everything in sight rise, too, in the same aspiration.

“Dagny, how did you do it? How did you manage to remain unmangled?” “By holding to just one rule.” “Which?” “To place nothing—nothing—above the verdict of my own mind.”

“You’ve taken some terrible beatings . . . maybe worse than I did . . . worse than any of us. . . . What held you through it?” “The knowledge that my life is the highest of values, too high to give up without a fight.”

But she would work, she thought, and the harder she worked, the more malevolence she would draw from the people around her, and she would not know when truth would be expected of her and when a lie, but the stricter her honesty, the greater the fraud she would be asked to suffer at their hands.

It seemed to her only that she kept seeing a figure with a raised arm holding a light, and it looked at times like the Statue of Liberty and then it looked like a man with sun-streaked hair, holding a lantern against a midnight sky, a red lantern that stopped the movement of the world. “Don’t take it to heart, lady, whatever it is,” said the bum, in a tone of exhausted compassion. “Nothing’s to be done about it, anyway. . . . What’s the use, lady? Who is John Galt?”

“There is no such thing as a temporary suicide.”

“Man’s mind is his basic tool of survival. Life is given to him, survival is not. His body is given to him, its sustenance is not. His mind is given to him, its content is not. To remain alive, he must act, and before he can act he must know the nature and purpose of his action.

“But to think is an act of choice. The key to what you so recklessly call ‘human nature,’ the open secret you live with, yet dread to name, is the fact that man is a being of volitional consciousness. Reason does not work automatically; thinking is not a mechanical process; the connections of logic are not made by instinct. The function of your stomach, lungs or heart is automatic; the function of your mind is not. In any hour and issue of your life, you are free to think or to evade that effort. But you are not free to escape from your nature, from the fact that reason is your means of survival—so that for you, who are a human being, the question ‘to be or not to be’ is the question ‘to think or not to think.’

Your fear of death is not a love of life and will not give you the knowledge needed to keep it. Man must obtain his knowledge and choose his actions by a process of thinking, which nature will not force him to perform.

The purpose of morality is to teach you, not to suffer and die, but to enjoy yourself and live.

“Man cannot survive except by gaining knowledge, and reason is his only means to gain it. Reason is the faculty that perceives, identifies and integrates the material provided by his senses. The task of his senses is to give him the evidence of existence, but the task of identifying it belongs to his reason; his senses tell him only that something is, but what it is must be learned by his mind.

When a man declares: ‘Who am I to know?’—he is declaring: ‘Who am I to live?’

that all work is creative work if done by a thinking mind,

“Just as your body has two fundamental sensations, pleasure and pain, as signs of its welfare or injury, as a barometer of its basic alternative, life or death, so your consciousness has two fundamental emotions, joy and suffering, in answer to the same alternative. Your emotions are estimates of that which furthers your life or threatens it, lightning calculators giving you a sum of your profit or loss. You have no choice about your capacity to feel that something is good for you or evil, but what you will consider good or evil, what will give you joy or pain, what you will love or hate, desire or fear, depends on your standard of value. Emotions are inherent in your nature, but their content is dictated by your mind.

When I disagree with a rational man, I let reality be our final arbiter; if I am right, he will learn; if I am wrong, I will; one of us will win, but both will profit.

not free. “What is the nature of the guilt that your teachers call his Original Sin? What are the evils man acquired when he fell from a state they consider perfection? Their myth declares that he ate the fruit of the tree of knowledge—he acquired a mind and became a rational being. It was the knowledge of good and evil—he became a moral being. He was sentenced to earn his bread by his labor—he became a productive being. He was sentenced to experience desire—he acquired the capacity of sexual enjoyment. The evils for which they damn him are reason, morality, creativeness, joy—all the cardinal values of his existence. It is not his vices that their myth of man’s fall is designed to explain and condemn, it is not his errors that they hold as his guilt, but the essence of his nature as man. Whatever he was—that robot in the Garden of Eden, who existed without mind, without values, without labor, without love—he was not man.

‘Sacrifice’ does not mean the rejection of the evil for the sake of the good, but of the good for the sake of the evil. ‘Sacrifice’ is the surrender of that which you value in favor of that which you don’t.

If a man dies fighting for his own freedom, it is not a sacrifice: he is not willing to live as a slave; but it is a sacrifice to the kind of man who’s willing. If a man refuses to sell his convictions, it is not a sacrifice, unless he is the sort of man who has no convictions.

“Whenever you rebel against causality, your motive is the fraudulent desire, not to escape it, but worse: to reverse it. You want unearned love, as if love, the effect, could give you personal value, the cause—you want unearned admiration, as if admiration, the effect, could give you virtue, the cause—you want unearned wealth, as if wealth, the effect, could give you ability,

“You, who are half-rational, half-coward, have been playing a con game with reality, but the victim you have conned is yourself.

“It’s the vibrator that’s out of order,” said a voice behind them; they whirled around; Galt was struggling for breath, but he was speaking in the brusque, competent tone of an engineer. “Take it out and pry off the aluminum cover. You’ll find a pair of contacts fused together. Force them apart, take a small file and clean up the pitted surfaces. Then replace the cover, plug it back into the machine—and your generator will work.”