Today's post will discuss the Three Rs, as they relate, ironically, to the second edition of my book, Ayn Rand: The Russian Radical: Reviews, Rand Studies, and Rape Culture.
As readers of Notablog know, my 1995 book, Ayn Rand: The Russian Radical, went into a grand second edition in 2013, on the eve of its twentieth anniversary (readers can see all the blog posts related to this edition at a new page on my Russian Radical site). As is the fate of most second editions, even vastly expanded ones like the current book, few reviews seem to surface. But it has been a pleasant surprise to see that the book has made an impact on the ever-growing Rand scholarly literature. I have updated the review section of the Russian Radical page to reflect some of the reviews and discussions of the book in that literature. My own reply to critics ("Reply to Critics: The Dialectical Rand") will not appear until July 2017 in The Journal of Ayn Rand Studies (Volume 17, no. 1). The delay in that reply has been primarily due to the fact that we, at the journal, have been working relentlessly on what promises to be, perhaps, the most important issue ever published by JARS: a double-issue symposium, due out in December 2016 (Volume 16, nos. 1-2): "Nathaniel Branden: His Work and Legacy." It is a book-length version of the journal that will be print published and available online through JSTOR and Project Muse, and to those who wish to purchase single print copies or single copies of the first e-book and Kindle editions of JARS ever published. We are proud of the final product, which includes sixteen essays by people coming from a wide diversity of disciplines and perspectives, including political and social theory, philosophy, literature, film, business and leadership, anthropology, and, of course, academic and clinical psychology. It also includes the most extensive annotated bibliography of Branden works and of the secondary literature mentioning Branden yet published.
What makes this issue so important is that it will bring to a wider audience the work of many writers who have never appeared in any Rand-oriented periodical, while also bringing attention to the work and legacy of Branden to the community of clinical and academic psychologists. It is an issue that only JARS could have produced. Such a study would never come forth from the "orthodox" Objectivists, who have virtually airbrushed even Branden’s canonic contributions to Objectivism out of existence (the new Blackwell Companion to Ayn Rand a notable exception), or from the established orthodoxies of the psychological community who have dismissed Branden's work as "pop" psychology—in much the same way that the established scholarly orthodoxies locked out Rand from the Western canon by referring to her as a cult-fiction writer and pop philosopher, an attitude that has slowly been eroded over the years by increasingly serious work on her corpus, something to which JARS has contributed with pride.
In any event, readers can find excerpts from some of the commentaries made on Russian Radical in the recent scholarly literature by checking the updated review pages here.
Ironically, among the reviewers is Wendy McElroy, who discussed Russian Radical in the pages of JARS (in a review that appeared in the July 2015 issue). I’m happy that Wendy had the opportunity to review the book, given that she has been so hard at work on so many worthwhile projects. One of those projects was just published: a truly provocative new book, entitled Rape Culture Hysteria: Fixing the Damage Done to Men and Women. I’ve just posted a mini-review of the 5-star book on amazon.com; here is what I had to say (which relates directly to my view of "The Dialectical Rand"):
Wendy McElroy's new book, Rape Culture Hysteria: Fixing the Damage Done to Men and Women, is certainly one of the most provocative books on this subject ever written. The freshness with which McElroy approaches the subject is in itself controversial, though it is hard to believe that approaching any subject with reason as one's guide could possibly be controversial. Whether one agrees or disagrees with any particular point made by McElroy, what she accomplishes here is to show the power of a nearly all-encompassing ideology to corrupt the very subject it seeks to make transparent. The power of her analysis lies in the intricate ways in which she approaches not only the problems of rape culture ideology but in the documentation and analysis that she uses to undermine many of the arguments that its proponents put forth to support their various positions. It is a startling display of analytical power so strong that it must challenge people on all ends of the political spectrum.
The sad part of the Politically Correct doctrine of the "rape culture," however, is that it actually undermines the power of some doctrines that I, as a social theorist, accept, with provisos. For example, the doctrine that "the personal is the political," rejected with good reason by McElroy, is used by PC feminists in a way that does not illuminate the mutual implications of the personal and the political; rather, it folds everything personal into the political. That such a doctrine could have emerged out of postmodern New Left thought is doubly disturbing, however, given the Marxist penchant for so-called "dialectical" analysis, that is, analysis that aims to grasp the wider context of social problems by tracing their common roots and multidimensional manifestations and undermining them in a radical way. The same penchant exists, in my view, among many of those in the libertarian and individualist traditions, including in the work of the self-declared "anti-feminist" Ayn Rand, who, for all her anti-feminism, may have done more to empower women than any PC feminist could have ever dreamed… this, despite her views of man-woman relationships or of homosexuality, both of which one can take issue with, while not doing fundamental damage to her overall philosophic system.
The fact is that even Rand believed that there were mutual implications between the personal and the political; one's view of oneself, how one uses one's mind, the methods of one's thinking processes (so-called "psycho-epistemology", etc.) and the origins of the doctrine of self-esteem, and of the self-esteem movement championed by her protege, Nathaniel Branden, show how certain cultural, educational, and political institutions have virtually conditioned individuals to accept authority and certain destructive ideologies in ways that ultimately undermine their ability to think as individuals and accept self-responsibility, thus paving the way for the rule of coercive political power. Rand and her intellectual progeny have grasped these phenomena by showing how they operate in mutually reinforcing ways across disciplines and institutions within a system, and across time.I don't think McElroy would disagree with this, even if she fundamentally questions the doctrine of "the personal is the political," for she, herself, shows that there are indeed both personal and political consequences to the ways in which that doctrine is used by its so-called champions. But that is the kind of fundamental rethinking McElroy's book provokes for any reader who approaches her work with a critical mind. Bravo!