A Quote by Ayn Rand
Do not consider Collectivists as "sincere but deluded idealists". The proposal to enslave some men for the sake of others is not an ideal; brutality is not "idealistic," no matter what its purpose. Do not ever say that the desire to "do good" by force is a good motive. Neither power-lust nor stupidity are good motives.
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Do not ever say that the desire to 'do good' by force is a good motive. Neither power-lust nor stupidity are good motives.
I know some say, let us have good laws, and no matter for the men that execute them: but let them consider, that though good laws do well, good men do better: for good laws may want good men, and be abolished or evaded [invaded in Franklin's print] by ill men; but good men will never want good laws, nor suffer ill ones.
For power can guarantee the interests of some men but it can never foster the good of man. Power always protects the good of some at the expense of all the others. Only love can attain and preserve the good of all. Any claim to build the security of all on force is a manifest imposture.
Reason, in a strict sense, as meaning the judgment of truth and falsehood, can never, of itself, be any motive to the will, and can have no influence but so far as it touches some passion or affection. Abstract relations of ideas are the object of curiosity, not of volition. And matters of fact, where they are neither good nor evil, where they neither excite desire nor aversion, are totally indifferent, and whether known or unknown, whether mistaken or rightly apprehended, cannot be regarded as any motive to action.
Neither fear nor self-interest can convert the soul. They may change the appearance, perhaps even the conduct, but never the object of supreme desire... Fear is the motive which constrains the slave; greed binds the selfish man, by which he is tempted when he is drawn away by his own lust and enticed (James 1:14). But neither fear nor self-interest is undefiled, nor can they convert the soul. Only charity can convert the soul, freeing it from unworthy motives.
Neither do the ignorant love wisdom or desire to become wise; for this is the grievous thing about ignorance, that those who are neither good nor beautiful think they are good enough, and do not desire that which they do not think they are lacking.
He that does good for good's sake seeks neither paradise nor reward, but he is sure of both in the end.
If, then, there is some end of the things we do, which we desire for its own sake (everything else being desired for the sake of this), and if we do not choose everything for the sake of something else (for at that rate the process would go on to infinity, so that our desire would be empty and vain), clearly this must be the good and the chief good.
Good breeding is the result of good sense, some good nature, and a little self-denial for the sake of others.
When the common good of a society is regarded as something apart from and superior to the individual good of its members, it means that the good of some men takes precedence over the good of others, with those others consigned to the status of sacrificial animals.
No good act performed in the world ever dies. Science tells us that no atom of matter can ever be destroyed, that no force once started ever ends; it merely passes through a multiplicity of ever-changing phases. Every good deed done to others is a great force that starts an unending pulsation through time and eternity. We may not know it, we may never hear a word of gratitude or recognition, but it will all come back to us in some form as naturally, as perfectly, as inevitably, . . . as echo answers to sound.
Let the words of a virgin, though in a good cause, and to as good purpose, be neither violent, many, nor first, nor last; it is less shame for a virgin to be lost in a blushing silence than to be found in a bold eloquence.
I wish I could recall with clarity the impulse that compelled me to help bring this camp into being. I'd be pleased if I could announce a motive of lofty purpose. I've been accused of compassion, of altruism, of devotion to Christian, Hebrew, and Muslim ethic, but however desperate I am to claim ownership of a high ideal, I cannot. I wanted, I think, to acknowledge Luck; the chance of it, the benevolence of it in my life, and the brutality of it in the lives of others, made especially savage for children because they may not be allowed the good fortune of a lifetime to correct it.
We find the vast majority of people in every country believing that there will be a time when this world will become perfect, when there will be no disease, nor death, nor unhappiness, nor wickedness. That is a very good idea, a very good motive power to inspire and uplift the ignorant. But if we think for a moment, we shall find on the very face of it that it cannot be so. How can it be, seeing that good and evil are the obverse and reverse of the same coin? How can you have good without evil at the same time?
Love is power, the purest power and the greatest power: Love is God. Nothing can be higher than that. But this power is not a desire to enslave others, this power is not a destructive force. This power is the very source of creation. This power is creativity. And this power will transform you totally into a new being. It has no concern with anybody. Its whole concern is to bring your seeds to their ultimate flowering.
Death and life, success and failure, pain and pleasure, wealth and poverty, all these happen to good and bad alike, and they are neither noble nor shameful - and hence neither good nor bad.
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