Atlas Shrugged

by Ayn Rand

“The third one did not achieve even that sort of notorious distinction. He vanished without a trace—into the great unknown of mediocrity. He is probably a second assistant bookkeeper somewhere.”

it at cost.”

They need some sort of sanction from us. I don’t know the nature of that sanction—but, Dagny, I know that if we value our lives, we must not give it to them. If they put you on a torture rack, don’t give it to them. Let them destroy your railroad and my mills, but don’t give it to them. Because I know this much: I know that that’s our only chance.”

traded what

Such looters believe it safe to rob defenseless men, once they’ve passed a law to disarm them. But their loot becomes the magnet for other looters, who get it from them as they got it. Then the race goes,

not to the ablest at production, but to those most ruthless at brutality. When force is the standard, the murderer wins over the pickpocket. And then that society vanishes, in a spread of ruins and slaughter.

“Did you want to see it used by men who could not equal the power of your mind, but who would equal your moral integrity—men such as Eddie Willers—who could never invent your Metal, but who would do their best, work as hard as you did, live by their own effort, and—riding on your rail—give a moment’s silent thanks to the man who gave them more than they could give him?”

Somewhere on the outer edge of Rearden’s consciousness, there was the thought that accidents of this nature were happening more frequently now, caused by the kind of ore he was using, but he had to use whatever ore he could find.

“If one single businessman had had the courage, then, to say that he worked for nothing but his own profit—and to say it proudly—he would have saved the world.”

“Okay,” said Kinnan amiably, “let’s talk your lingo. Who is the public? If you go by quality—then it ain’t you, Jim, and it ain’t Orrie Boyle. If you go by quantity—then it sure is me, because quantity is what I’ve got behind me.” His smile disappeared, and with a sudden, bitter look of weariness he added, “Only I’m not going to say that I’m working for the welfare of my public, because I know I’m not. I know that I’m delivering the poor bastards into slavery, and that’s all there is to it. And they know it, too. But they know that I’ll have to throw them a crumb once in a while, if I want to keep my racket, while with the rest of you they wouldn’t have a chance in hell. So that’s why, if they’ve got to be under a whip, they’d rather I held it, not you—you drooling, tear-jerking, mealy-mouthed bastards of the public welfare! Do you think that outside of your college-bred pansies there’s one village idiot whom you’re fooling? I’m a racketeer—but I know it and my boys know it, and they know that I’ll pay off. Not out of the kindness of my heart, either, and not a cent more than I can get away with, but at least they can count on that much. Sure, it makes me sick sometimes, it makes me sick right now, but it’s not me who’s built this kind of world—you did—so I’m playing the game as you’ve set it up and I’m going to play it for as long as it lasts—which isn’t going to be long for any of us!”

It is this foulest of creatures—the double-parasite who lives on the sores of the poor and the blood of the rich—whom men have come to regard as a moral ideal.

You look as if you’ve never known pain or fear or guilt. . .

“Do you know how it worked, that plan, and what it did to people? Try pouring water into a tank where there’s a pipe at the bottom draining it out faster than you pour it, and each bucket you bring breaks that pipe an inch wider, and the harder you work the more is demanded of you, and you stand slinging buckets forty hours a week, then forty-eight, then fifty-six—for your neighbor’s supper—for his wife’s operation—for his child’s measles—for his mother’s wheel chair—for his uncle’s shirt—for his nephew’s schooling—for the baby next door—for the baby to be born—for anyone anywhere around you—it’s theirs to receive, from diapers to dentures—and yours to work, from sunup to sundown, month after month, year after year, with nothing to show for it but your sweat, with nothing in sight for you but their pleasure, for the whole of your life, without rest, without hope, without end. . . . From each according to his ability, to each according to his need. . . .

It took us just one meeting to discover that we had become beggars—rotten, whining, sniveling beggars all of us, because no man could claim his pay as his rightful earning, he had no rights and no earnings, his work didn’t belong to him, it belonged to ‘the family,’ and they owed him nothing in return, and the only claim he had on them was his ‘need’—so he had to beg in public for relief from his needs, like any lousy moocher, listing all his troubles and miseries, down to his patched drawers and his wife’s head colds, hoping that ‘the family’ would throw him the alms. He had to claim miseries, because it’s miseries, not work, that had become the coin of the realm—so it turned into a contest among six thousand panhandlers, each claiming that his need was worse than his brother’s. How else could it be done? Do you care to guess what happened, what sort of men kept quiet, feeling shame, and what sort got away with the jackpot?

There’s no surer way to destroy a man than to force him into a spot where he has to aim at not doing his best, where he has to struggle to do a bad job, day after day. That will finish him quicker than drink or idleness or pulling stick-ups for a living. But there was nothing else for us to do except to fake unfitness. The one accusation we feared was to be suspected of ability. Ability was like a mortgage on you that you could never pay off. And what was there to work for? You knew that your basic pittance would be given to you anyway, whether you worked or not—your ‘housing and feeding allowance,’ it was called—and above that pittance, you had no chance to get anything, no matter how hard you tried. You couldn’t count on buying a new suit of clothes next year—they might give you a ‘clothing allowance’ or they might not, according to whether nobody broke a leg, needed an operation or gave birth to more babies. And if there wasn’t enough money for new suits for everybody, then you couldn’t get yours, either.

Besides, if he still had some sort of sense of responsibility, he couldn’t marry or bring children into the world, when he could plan nothing, promise nothing, count on nothing. But the shiftless and the irresponsible had a field day of it. They bred babies, they got girls into trouble, they dragged in every worthless relative they had from all over the country, every unmarried pregnant sister, for an extra ‘disability allowance, ’ they got more sicknesses than any doctor could disprove, they ruined their clothing, their furniture, their homes—what the hell, ‘the family’ was paying for it! They found more ways of getting in ‘need’ than the rest of us could ever imagine—they developed a special skill for it, which was the only ability they showed.

There wasn’t a man rich and smart enough but that he didn’t think that somebody was richer and smarter, and this plan would give him a share of his better’s wealth and brain. But while he was thinking that he’d get unearned benefits from the men above, he forgot about the men below who’d get unearned benefits, too. He forgot about all his inferiors who’d rush to drain him just as he hoped to drain his superiors.

see: a face that bore no mark of pain or fear or guilt. The shape of his mouth was pride, and more: it was as if he took pride in being proud. The angular planes of his cheeks made her think of arrogance, of tension, of scorn—yet the face had none of these qualities, it had their final sum: a look of serene determination and of certainty, and the look of a ruthless innocence which would not seek forgiveness or grant it. It was a face that had nothing to hide or to escape, a face with no fear of being seen or of seeing, so that the first thing she grasped about him was the intense perceptiveness of his eyes—he

They grant the enemy’s basic premise, thus granting the sanction of reason to formal dementia. A basic premise is an absolute that permits no co-operation with its antithesis and tolerates no tolerance.

I would not place at the disposal of men whose sole qualification to rule me was their capacity to spout the fraudulent generalities that got them elected to the privilege of enforcing their wishes at the point of a gun.

‘All they that take the sword shall perish with the sword.’ ”

“the rebirth of d’Anconia Copper—and of the world—has to start here, in the United States. This country was the only country in history born, not of chance and blind tribal warfare, but as a rational product of man’s mind. This

It does take an exceptional mind and a still more exceptional integrity to remain untouched by the brain-destroying influences of the world’s doctrines, the accumulated evil of centuries—to remain human, since the human is the rational.”

While I was busy conquering matter, I had surrendered to them the realm of the mind, of thought, of principle, of law, of values, of morality.

She had set out to break him, as if, unable to equal his value, she could surpass it by destroying it, as if the measure of his greatness would thus become the measure of hers, as if—he thought with a shudder—as if the vandal who smashed a statue were greater than the artist who had made it, as if the murderer who killed a child were greater than the mother who had given it birth.

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

He had seen, in a final image, the soul and essence of his enemies: the mindless face of the thug with the club. It was not the face itself that made him draw back in horror, but the professors, the philosophers, the moralists, the mystics who had released that face upon the world. He felt a peculiar cleanliness. It was made of pride and of love for this earth, this earth which was his, not theirs. It was the feeling which had moved him through his life, the feeling which some among men know in their youth, then betray, but which he had never betrayed and had carried within him as a battered, attacked, unidentified, but living motor—the feeling which he could now experience in its full, uncontested purity: the sense of his own superlative value and the superlative value of his life. It was the final certainty that his life was his, to be lived with no bondage to evil, and that that bondage had never been necessary. It was the radiant serenity of knowing that he was free of fear, of pain, of guilt.

There were districts that rose in blind rebellion, arrested the local officials, expelled the agents of Washington, killed the tax collectors—then, announcing their secession from the country, went on to the final extreme of the very evil that had destroyed them, as if fighting murder with suicide: went on to seize all property within their reach, to declare community bondage of all to all, and to perish within a week, their meager loot consumed, in the bloody hatred of all for all, in the chaos of no rules save that of the gun, to perish under the lethargic thrust of a few worn soldiers sent out from Washington to bring order to the ruins.

“For centuries, the battle of morality was fought between those who claimed that your life belongs to God and those who claimed that it belongs to your neighbors—between those who preached that the good is self-sacrifice for the sake of ghosts in heaven and those who preached that the good is self-sacrifice for the sake of incompetents on earth. And no one came to say that your life belongs to you and that the good is to live it.

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

So long as men desire to live together, no man may initiate—do you hear me? no man may start—the use of physical force against others.

He uses force to seize a value; I use it only to destroy destruction.

“You seek escape from pain. We seek the achievement of happiness. You exist for the sake of avoiding punishment. We exist for the sake of earning rewards. Threats will not make us function; fear is not our incentive. It is not death that we wish to avoid, but life that we wish to live.

“You’re an egoist!” “I am.”