January 15, 1936
One more variation of “second-hand lives”: those who put any secondary considerations before true values. Example: a man who gives a job to a friend, because he is a friend, rather than to the most deserving applicant, even though the latter is what the business requires. A critic who praises the work according to his relations with the author, rather than according to the value of the work. A secondary substitute. A “second-hand” way of living.
This may sound naive. But—is our life ever to have any reality? Are we ever going to live on the level? Or is life always to be something else, something different from what it should be? A real life, simple and sincere, and even naive, is the only life where all the potential grandeur and beauty of human existence can really be found. Are there real reasons for accepting the substitute, that which we have today? No one has shown [today‘s] life,
as it really
is, with its real meaning and its reasons. I’m going to show it. If it’s not a pretty picture—well, what is the [alternative]?
July 14, 1937
[
AR often rewrote sections of her journals
,
essentializing and condensing the material. As a rule, I have omitted these repetitions
.
However
,
I include the following summary of the preceding journals
,
as an example of her method of rewriting. This summary is presented out of chronological order; it was written a year and a half after the original notes
.]
Main points of plan
1.
Defense of egoism in its real meaning
.
Demand the best for oneself. What is the best? Why? An ethical man is essentially an egoist. The selflessness of sacrificing one’s best for secondary ends, such as money or power, which cannot be used as he wishes. Conventional selfishness—an immense betrayal of one’s very self.
2.
The thing most wrong with the world—lack of all values
.
Reason for the appeal of communism. Individualism as a complete new faith. The actual spiritual collectivism of our modem life—and the root of all its evils. Egoism and selflessness presented in all their consequences. Howard Roark as the salvation of mankind. (Our achievements in technique—where individualism reigns. Our degeneration in cultural matters—which have always been collective in America.)
The lack of principle in capitalism drives men to communism as the cure. Precisely the opposite is true. The evil is not too much selfishness, but not enough of it; not lack of collectivism, but too much of it. The cure—not the destruction of individualism, but the creation of it. Christianity as the hatred of all ideals.
Show clearly what real collectivism would actually mean
. (On the basis of what it means already today.)
3.
The meaning of “second-hand lives
. ”
All those who shift the center of their lives from their own egos to the opinions of others. When those others become the determining factor. When a man cheats himself of all reality in order to create it in others. Types of “second-handedness”: 1) Those who have lost the ability to value for themselves and accept on faith or on someone’s authority the opinions of others. 2) Those who reverse the process of “end” and “means,” and to whom the means become the end. (Like money and power for their own sake.) 3)
Those who actually exist only in the eyes of others
,
not in their own
. (A crook who tries to be considered respectable. A writer who hires a ghost. An artist pandering to the box-office. The deceits of vanity—the most selfless, second-hand of all qualities.) 4) Those who put secondary considerations before actual ones (like giving a job to a friend, in preference to a man of real ability).
“Second-handedness” destroys the
reality
of living. Our life is always not what it appears to be. Our higher values have no existence in reality. Let us be
real
.
4.
The theme condensed
.
Howard Roark is what men should be. I show: what he is, how and why others are different from him, what forms that difference takes, what reasons create it, what it does to its victims—their successes and their ultimate tragedies. And I show what life [is] to Howard Roark, what hell he has to go through and why, how he succeeds and what his success means.
5.
All progress as the work of individuals
.
Not a cooperation between man and mob, but a struggle of man against mob. Life belongs to the leader. The others follow. They don’t want to. They have to. They contribute nothing to progress, except the impediments.
6.
The difference in the attitudes of Roark and Keating
(sub-issue).
Those who show too much concern for others and not for themselves, have no true respect for either. Only the man who respects himself can also respect others (and only as a secondary matter,
after
himself). No other neighbor-feeling is possible.
The truly joyous man takes himself
very seriously
, because there is no joy without self and pride in self. Those who preach and practice “not taking anything seriously” are not the gay, light-hearted ones. They are merely empty-hearted. One does not reverence with a giggle.
Above all
,
bring out the all-pervading feeling of joy in the being of Howard Roark
,
and the dreary hopelessness of Peter Keating
.
Howard Roark
: The man who can be and is.
Gail Wynand: The man who could have been.
Peter Keating: The man who never could be and doesn’t know it. Ellsworth M. Toohey: The man who never could be—and knows it. Dominique Wynand: The woman for a man like Roark. The perfect priestess. A woman who must give herself—and finds nothing to give herself to (until Roark).
The preacher: The man who tries to save the world with what the world should be saved from.
Guy Francon: The real ghost-writer-hirer. [Earlier, this
was AR’s
description
of John Eric Snyte
,
who instead became the eclectic
.]
February 9, 1936
Howard Roark
Tall, slender. Somewhat angular—straight lines, straight angles, hard muscles. Walks swiftly, easily, too easily, slouching a little, a loose kind of ease in motion, as if movement requires no effort whatever, a body to which movement is as natural as immobility, without a definite line to divide them, a light, flowing, lazy ease of motion, an energy so complete that it assumes the ease of laziness. Large, long hands—prominent joints and knuckles and wrist-bones, with hard, prominent veins on the backs of the hands; hands that look neither young or old, but exceedingly strong. His clothes always disheveled, disarranged, loose and suggesting an unknown. No awkwardness, but a certain savage unfitness for clothes. Definitely red, loose, straight hair, always disheveled.
A hard, forbidding face, not in the least attractive according to conventional standards. More liable to be considered homely than handsome. Very prominent cheekbones. A sharp, straight nose. A large mouth—long and narrow, with a thin upper lip and a rather prominent lower one, which gives him the appearance of an eternal, frozen half-smile, an ironic, hard, uncomfortable smile, mocking and contemptuous. Wrinkles or dimples or slightly prominent muscles, all of that and none definitely, around the comers of his mouth. A rather pale face, without color on the cheeks and with freckles over the bridge of the nose and the cheekbones. Dark red eyebrows, straight and thin. Dark gray, steady, expressionless eyes—eyes that refuse to show expression, to be exact. Very long, straight, dark red eyelashes—the only soft, gentle touch of the whole face—a surprising touch in his grim expression. And when he laughs—which happens seldom—his mouth opens wide, with a complete, loose kind of abandon. A low, hard, throaty voice—not rasping, but rather blurred in its tone, though distinct in its sound, with the same soft, lazy fluency as his movements, neither one being soft or lazy.
Attitude toward life
. He has learned long ago, with his first consciousness, two things which dominate his entire attitude toward life: his own superiority and the utter worthlessness of the world. He knows what he wants and what he thinks. He needs no other reasons, standards or considerations. His complete selfishness is as natural to him as breathing. He did not acquire it. He did not come to it through any logical deductions. He was born with it. He never questions it because even the possibility of questioning it never occurs to him. It is an axiom to him as much as the fact of his being alive is an axiom. He is a man born with the perfect consciousness of a man. [This
passage conflicts with AR’s rejection of innate ideas
—
see John Galt’s speech in
Atlas Shrugged.]
He is not even militant or defiant about his utter selfishness. No more than he could be defiant about the right to breathe and eat. He has the quiet, complete, irrevocable calm of an iron conviction. No dramatics, no hysteria, no sensitiveness about it—because there are no doubts. A quiet, almost indifferent acceptance of an irrevocable fact.
A quick, sharp mind, courageous and not afraid to be hurt, has long since grasped and understood completely that the world is not what he is. Consequently, he can no longer be hurt. The world has no painful surprise for him, since he has accepted long ago just what he can expect from it. Indifference and an infinite, calm contempt is all he feels for the world and for other men who are not like him. He understands men thoroughly. And, understanding them, he dismisses the whole subject. He knows what he wants and he knows the work he wants. That is all he expects of life. Being thoroughly a “reason unto himself,” he does not long for others of his kind, for companionship and understanding.
He also knows that the world will not give him the right to his work easily. He does not expect it to be given. He enters life prepared to find it a struggle. And although he is a warrior above all, he does not consider himself such. The state of strife and battle is natural to him as a synonym of life. He does not think of himself as “Howard Roark, a soldier.” He thinks: “A soldier, because he is Howard Roark.”
Consequently, there is no danger of suffering. He does not suffer, because he does not believe in suffering. Defeat or disappointment are merely a part of the battle. Nothing can really touch him. He is concerned only with what he does. Not how he feels. How he feels is entirely a matter of his own, which cannot be influenced by anything and anyone on the outside. His feeling is a steady, unruffled flame, deep and hidden, a profound joy of living and of knowing his power, a joy that is not even conscious of being joy, because it is so steady, natural and unchangeable. If outside life brings him disappointment—well, it is merely a detail of the battle. He will have to struggle harder—that’s all. The world becomes merely a place to act in. But not to feel in. The feeling—the whole [realm] of emotions—is in his [power] alone. He is a reason unto himself. He cannot feel differently. He was born that way.
His whole attitude toward himself, life and other men is completely clear to him. He does not even have to ponder about it—it is his very nature to be clear, consistent and logical about everything. His main policy in life is to refuse, completely and uncompromisingly, any surrender to the thoughts and desires of others. He wants to be an architect. He knows what he thinks of his work and what and how he will create. He expects others to accept his creation. Not because he needs their acceptance, but merely because they will be the ones to live in and use his buildings. He does not consider his work as concerned with the benefit and convenience of others. They are merely a convenience for his work. He does not build for people. People live for his buildings. He does not expect or wish admiration: he merely expects a humble bow to his superior spirit and its creation—because such is the nature of things and mere justice.
If he cannot get the right to do the work as he wants it done—well, then, he’ll take a fifteen-dollar job as a common worker, and wait and work for his chance. Because the rewards of success as such—money, ease and fame—mean nothing whatever to him; his life has to be real, his life is his work, he will do his work as he wants it done, the only way he can enjoy it—or not at all, and perish in the battle. Because the second-hand consolations most people get out of life have no meaning for him, he will not compromise by building inferior buildings, nor by pretending adherence to the prejudices of those in power to gain their favors and their jobs. He will be himself at any cost—the only thing he really wants of life. And, deep inside of him, he knows that he has the ability to win the right to be himself. Consequently, his life is clear, simple, satisfying and joyous—even if very hard outwardly.
He is in conflict with the world in every possible way—and at complete peace with himself. And his chief difference from the rest of the world is that he was born without the ability to consider others. As a matter of form and necessity on the way, as one meets fellow travelers—yes. As a matter of basic, primary consideration—no. And the whole tone of his life is set by that one idea, one feeling—he is “a reason unto himself.”
If he chooses the harder way, it is not through stupidity, stubbornness or a desire to be a martyr; it is merely because he knows he can make his way in the manner he pleases and will make it, and because he prefers his manner of making it. He has a tremendous, unshatterable conviction that he can and will force men to accept him, not beg and cheat them into it. He will take the place he wants, not receive it from others. Consequently, the profound serenity, joy, grandeur of his entire life and whole being.
His emotions are entirely controlled by his logic. Or rather—they are one and inseparable, with the emotions following the logic. (Show how this is possible.)
His whole
philosophy
: pride in oneself, confidence in oneself, placing one’s life and fate above all, but only the
kind
of life one wishes.