“If you hold the irrational as your standard of value and the impossible as your concept of the good, if you long for rewards you have not earned, for a fortune or a love you don’t deserve, for a loophole in the law of causality, for an A that becomes non-A at your whim, if you desire the opposite of existence—you will reach it. Do not cry, when you reach it, that life is frustration and that happiness is impossible to man; check your fuel: it brought you where you wanted to go.
“Happiness is not to be achieved at the command of emotional whims. Happiness is not the satisfaction of whatever irrational wishes you might blindly attempt to indulge. Happiness is a state of non-contradictory joy—a joy without penalty or guilt, a joy that does not clash with any of your values and does not work for your own destruction, not the joy of escaping from your mind, but of using your mind’s fullest power, not the joy of faking reality, but of achieving values that are real, not the joy of a drunkard, but of a producer. Happiness is possible only to a rational man, the man who desires nothing but rational goals, seeks nothing but rational values and finds his joy in nothing but rational actions.
“Just as I support my life, neither by robbery nor alms, but by my own effort, so I do not seek to derive my happiness from the injury or the favor of others, but earn it by my own achievement. Just as I do not consider the pleasure of others as the goal of my life, so I do not consider my pleasure as the goal of the lives of others. Just as there are no contradictions in my values and no conflicts among my desires—so there are no victims and no conflicts of interest among rational men, men who do not desire the unearned and do not view one another with a cannibal’s lust, men who neither make sacrifices nor accept them.
“The symbol of all relationships among such men, the moral symbol of respect for human beings, is
the trader.
We, who live by values, not by loot, are traders, both in matter and in spirit. A trader is a man who earns what he gets and does not give or take the undeserved. A trader does not ask to be paid for his failures, nor does he ask to be loved for his flaws. A trader does not squander his body as fodder or his soul as alms. Just as he does not give his work except in trade for material values, so he does not give the values of his spirit—his love, his friendship, his esteem—except in payment and in trade for human virtues, in payment for his own selfish pleasure, which he receives from men he can respect. The mystic parasites who have, throughout the ages, reviled the traders and held them in contempt, while honoring the beggars and the looters, have known the secret motive of their sneers: a trader is the entity they dread—a man of justice.
“Do you ask what moral obligation I owe to my fellow men? None—except the obligation I owe to myself, to material objects and to all of existence: rationality. I deal with men as my nature and theirs demands: by means of reason. I seek or desire nothing from them except such relations as they care to enter of their own voluntary choice. It is only with their mind that I can deal and only for my own self-interest, when they see that my interest coincides with theirs. When they don.‘t, I enter no relationship; I let dissenters go their way and I do not swerve from mine. I win by means of nothing but logic and I surrender to nothing but logic. I do not surrender my reason or deal with men who surrender theirs. I have nothing to gain from fools or cowards; I have no benefits to seek from human vices: from stupidity, dishonesty or fear. The only value men can offer me is the work of their 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.
“Whatever may be open to disagreement, there is one act of evil that may not, the act that no man may commit against others and no man may sanction or forgive. 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.
“To interpose the threat of physical destruction between a man and his perception of reality, is to negate and paralyze his means of survival; to force him to act against his own judgment, is like forcing him to act against his own sight. Whoever, to whatever purpose or extent, initiates the use of force, is a killer acting on the premise of death in a manner wider than murder: the premise of destroying man’s capacity to live.
“Do not open your mouth to tell me that your mind has convinced you of your right to force my mind. Force and mind are opposites; morality ends where a gun begins. When you declare that men are irrational animals and propose to treat them as such, you define thereby your own character and can no longer claim the sanction of reason—as no advocate of contradictions can claim it. There can be no .‘right’ to destroy the source of rights, the only means of judging right and wrong: the mind.
“To force a man to drop his own mind and to accept your will as a substitute, with a gun in place of a syllogism, with terror in place of proof, and death as the final argument—is to attempt to exist in defiance of reality. Reality demands of man that he act for his own rational interest; your gun demands of him that he act against it. Reality threatens man with death if he does not act on his rational judgment; you threaten him with death if he does. You place him into a world where the price of his life is the surrender of all the virtues required by life—and death by a process of gradual destruction is all that you and your system will achieve, when death is made to be the ruling power, the winning argument in a society of men.
“Be it a highwayman who confronts a traveler with the ultimatum: ‘Your money or your life,’ or a politician who confronts a country with the ultimatum: ‘Your children’s education or your life,’ the meaning of that ultimatum is: ‘Your mind or your life’.—and neither is possible to man without the other.
“If there are degrees of evil, it is hard to say who is the more contemptible: the brute who assumes the right to force the mind of others or the moral degenerate who grants to others the right to force his mind.
That
is the moral absolute one does not leave open to debate. I do not grant the terms of reason to men who propose to deprive me of reason. I do not enter discussions with neighbors who think they can forbid me to think. I do not place my moral sanction upon a murderer’s wish to kill me. When a man attempts to deal with me by force, I answer him—by force.
“It is only as retaliation that force may be used and only against the man who starts its use. No, I do not share his evil or sink to his concept of morality: I merely grant him his choice, destruction, the only destruction he had the right to choose: his own. He uses force to seize a value; I use it only to destroy destruction. A holdup man seeks to gain wealth by killing me; I do not grow richer by killing a holdup man. I seek no values by means of evil, nor do I surrender my values to evil.
“In the name of all the producers who had kept you alive and received your death ultimatums in payment, I now answer you with a single ultimatum of our own: Our work or your guns. You can choose either; you can’t have both. We do not initiate the use of force against others or submit to force at their hands. If you desire ever again to live in an industrial society, it will be on
our
moral terms. Our terms and our motive power are the antithesis of yours. You have been using fear as your weapon and have been bringing death to man as his punishment for rejecting your morality. We offer him life as his reward for accepting ours.
“You who are worshippers of the zero—you have never discovered that achieving life is not the equivalent of avoiding death. Joy is not ‘the absence of pain,’ intelligence is not ‘the absence of stupidity,’ light is not ‘the absence of darkness,’ an entity is not ‘the absence of a nonentity.’ Building is not done by abstaining from demolition; centuries of sitting and waiting in such abstinence will not raise one single girder for you to abstain from demolishing—and now you can no longer say to me, the builder: ‘Produce, and feed us in exchange for our not destroying your production.’ I am answering in the name of all your victims: Perish with and in your own void. Existence is not a negation of negatives. Evil, not value, is an absence and a negation, evil is impotent and has no power but that which we let it extort from us. Perish, because we have learned that a zero cannot hold a mortgage over life.
“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, who have lost the concept of the difference, you who claim that fear and joy are incentives of equal power—and secretly add that fear is the more ‘practical’.—you do not wish to live, and only fear of death still holds you to the existence you have damned. You dart in panic through the trap of your days, looking for the exit you have closed, running from a pursuer you dare not name to a terror you dare not acknowledge, and the greater your terror the greater your dread of the only act that could save you: thinking. The purpose of your struggle is not to know, not to grasp or name or hear the thing I shall now state to your hearing: that yours is the Morality of Death.
“Death is the standard of your values, death is your chosen goal, and you have to keep running, since there is no escape from the pursuer who is out to destroy you or from the knowledge that that pursuer is yourself. Stop running, for once—there is no place to run—stand naked, as you dread to stand, but as I see you, and take a look at what you dared to call a moral code.
“Damnation is the start of your morality, destruction is its purpose, means and end. Your code begins by damning man as evil, then demands that he practice a good which it defines as impossible for him to practice. It demands, as his first proof of virtue, that he accept his own depravity without proof. It demands that he start, not with a standard of value, but with a standard of evil, which is himself, by means of which he is then to define the good: the good is that which he is not.
“It does not matter who then becomes the profiteer on his renounced glory and tormented soul, a mystic God with some incomprehensible design or any passer-by whose rotting sores are held as some inexplicable claim upon him—it does not matter, the good is not for him to understand, his duty is to crawl through years of penance, atoning for the guilt of his existence to any stray collector of unintelligible debts, his only concept of a value is a zero: the good is that which is non-man. .
“The name of this monstrous absurdity is Original Sin.
“A sin without volition is a slap at morality and an insolent contradiction in terms: that which is outside the possibility of choice is outside the province of morality. If man is evil by birth, he has no will, no power to change it; if he has no will, he can be neither good nor evil; a robot is amoral. To hold, as man’s sin, a fact not open to his choice is a mockery of morality. To hold man’s nature as his sin is a mockery of nature. To punish him for a crime he committed before he was born is a mockery of justice. To hold him guilty in a matter where no innocence exists is a mockery of reason. To destroy morality, nature, justice and reason by means of a single concept is a feat of evil hardly to be matched. Yet
that
is the root of your code.
“Do not hide behind the cowardly evasion that man is born with free will, but with a .‘tendency’ to evil. A free will saddled with a tendency is like a game with loaded dice. It forces man to struggle through the effort of playing, to bear responsibility and pay for the game, but the decision is weighted in favor of a tendency that he had no power to escape. If the tendency is of his choice, he cannot possess it at birth; if it is not of his choice, his will is 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.
“Man’s fall, according to your teachers, was that he gained the virtues required to live. These virtues, by their standard, are his Sin. His evil, they charge, is that he’s man. His guilt, they charge, is that he lives.
“They call it a morality of mercy and a doctrine of love for man.
“No, they say, they do not preach that man is evil, the evil is only that alien object: his body. No, they say, they do not wish to kill him, they only wish to make him lose his body. They seek to help him, they say, against his pain—and they point at the torture rack to which they’ve tied him, the rack with two wheels that pull him in opposite directions, the rack of the doctrine that splits his soul and body.
“They have cut man in two, setting one half against the other. They have taught him that his body and his consciousness are two enemies engaged in deadly conflict, two antagonists of opposite natures, contradictory claims, incompatible needs, that to benefit one is to injure the other, that his soul belongs to a supernatural realm, but his body is an evil prison holding it in bondage to this earth—and that the good is to defeat his body, to undermine it by years of patient struggle, digging his way to that glorious jail-break which leads into the freedom of the grave.