To say 'I love you' one must first be able to say the 'I.'
Ayn RandRead
Why is it immoral for you to desire, but moral for others to do so? Why is it immoral to produce a value and keep it, but moral to give it away? And if it is not moral for you to keep a value, why is it moral for others to accept it? If you are selfless and virtuous when you give it, are they not selfish and vicious when they take it?
Interpretation
The quote questions the morality of selflessness versus selfishness in the dynamics of value and desire.
Ayn Rand challenges the conventional notions of morality that dictate when it is acceptable to desire or keep the fruits of one's labor. She argues that if it is deemed immoral for one person to desire or retain value, then how can it be seen as moral for others to benefit from that decision? This perspective prompts readers to examine the inconsistencies in social and moral expectations regarding selflessness and profit.
In practice
In a debate about ethics in economics, this quote can highlight the paradox of value distribution.
To say 'I love you' one must first be able to say the 'I.'
The difference between animals and humans is that animals change themselves for the environment, but humans change the environment for themselves.
It is my eyes which see, and the sight of my eyes grants beauty to the earth. It is my ears which hear, and the hearing of my ears gives its song to the world. It is my mind which thinks, and the judgement of my mind is the only searchlight that can find the truth. It is my will which chooses, and the choice of my will is the only edict I must respect.
What is the basic, the essential, the crucial principle that differentiates freedom from slavery? It is the principle of voluntary action versus physical coercion or compulsion.
One method of destroying a concept is by diluting its meaning. Observe that by ascribing rights to the unborn, i.e., the nonliving, the anti-abortionists obliterate the rights of the living.
I think that when in doubt about the truth of an issue, it's safer and in better taste to select the least numerous of the adversaries.
Except ye become as little children, except you can wake on your fiftieth birthday with the same forward-looking excitement and interest in life that you enjoyed when you were five, "ye cannot enter the kingdom of God." One must not only die daily, but every day we must be born again.
There are powers that can counterfeit almost everything in the Christian life.
This world... ever was, and is, and shall be, ever-living Fire, in measures being kindled and in measures going out.
Even though its common knowledge these days, it never ceases to amaze me that all the richness of our mental life - all our feelings, our emotions, our thoughts, our ambitions, our love life, our religious sentiments and even what each of us regards us his own intimate private self - is simply the activity of these little specks of jelly in your head, in your brain. There is nothing else.
And I have by me, for my comfort, two strange white flowers - shriveled now, and brown and flat and brittle - to witness that even when mind and strength had gone, gratitude and a mutual tenderness still lived on in the heart of men.
The mind we have when we practice zazen is the great mind: we don't try to see anything; we stop conceptual thinking; we stop emotional activity; we just sit. Whatever happens to us, we are not bothered. We just sit. It is like something happening in the great sky. Whatever kind of bird flies through it, the sky doesn't care. That is the mind transmitted from Buddha to us.
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