Explaining Postmodernism is intellectual history with a polemical twist, providing fresh insights into the debates underlying the furor over political correctness, multiculturalism, and the future of liberal democracy.  

Learn the basic pillars of Ayn Rand’s philosophy in any easy to access format. It’s also a simple, digestible way to brush up on the basics of objectivism and find ways to apply these principles toward building your best life. 

In Ayn Rand and Altruism, George H. Smith calls attention to benevolence in Rand’s thinking. Indeed, Smith defends Rand’s rejection of altruism by contrasting it to benevolence. In this series of essays, originally published on Libertarianism.org and republished by The Atlas Society with permission of the author, Smith begins by establishing that Rand’s definition of altruism - “the placing of others above self, of their interests above one’s own” - is identical to the definition of altruism originated by Auguste Comte.  

This brilliantly conceived book is based on a lecture course given by Dr. Leonard Peikoff in 1976 entitled, "The Philosophy of Objectivism". The lectures were attended by Ayn Rand, who helped prepare them and who also joined Peikoff in answering questions.

Ayn Rand’s novels The Fountainhead and Atlas Shrugged gave birth to a movement based on her philosophy of objectivism. In The Contested Legacy of Ayn Rand, philosopher David Kelley explains why he broke ranks with orthodox objectivists and created an independent branch of the movement. Originally published in 1990 as a manifesto, the work has been revised as an analysis of the principles of the intellectual collaboration, toleration, and responsibility. It is an engaging introduction to the objectivist movement, its core ideas, and its central fissures.

Education is in bad shape in America and beyond today. It’s obvious. Everyone perceives it. Something is going badly wrong in our schools. Our children aren’t learning as they should be. Their mastery of core academic curriculum like reading, writing, history, mathematics, science, and civics has declined to crisis levels and shows no signs of improvement. Meanwhile, they’re all learning to be activists, turning their backs on their nations, societies, and even their parents and religions.

In the 1960s, Mao launched China’s Cultural Revolution. Cities grew overcrowded. Technocrats demanded progress from above. Anyone opposed was sent to be “re-educated.” China’s revolution was bloody, fast, and a failure, but what if America started a revolution at the same time, based on the same bad ideas, and it’s just been slower, calmer, and more effective?

Roger Scruton’s How to be a Conservative presents the case for modern conservatism not in the terms of an elegy but rather as a practical example of how to live as a conservative despite the pressures to live otherwise. As he writes, the book ‘is not about what we have lost, but about what we have retained, and how to hold on to it’. In this witty and frank account, Scruton draws on his years of experience as a counter-cultural presence in public life.

Have you heard that language is violence and that science is sexist? Have you read that certain people shouldn't practice yoga? Or been told that being obese is healthy, that there is no such thing as biological sex, or that only White people can be racist? Are you confused by these ideas, and do you wonder how they have managed to challenge the logic of Western society? In this probing volume, Helen Pluckrose and James Lindsay document the evolution of the dogma that informs these ideas, from its coarse origins in French postmodernism to its refinement within activist academic fields.

Contemporary views of business ethics often show businessmen and women in a bad light. Egoism, profits, and competition are branded as immoral, while social consciousness is praised. Atlas Society Senior Scholar Stephen Hicks, PhD, disagrees with this point of view. Most contemporary business ethics does business a disservice. Worse than that, its proposed cures are plagued with unintended consequences that are often much worse than the problems it is attempting to solve. Hicks defends the egoism that drives successful business people and the morality of free-market capitalism.

After the publication of Atlas Shrugged in 1957, Ayn Rand occasionally lectured in order to bring her philosophy of Objectivism to a wider audience and apply it to current cultural and political issues. These taped lectures and the question-and-answer sessions that followed added not only an eloquent new dimension to Ayn Rand's ideas and beliefs, but a fresh and spontaneous insight into Ayn Rand herself.

Most people have no idea what the United States represents. Ayn Rand did grasp America's political essence down to its roots. Seventy-two years in the making, this book illuminates why the United States is "the only moral country in the history of the world" and features never-before-published discussions with Ayn Rand, plus work from Leonard Peikoff and the New Intellectuals. 

In 1943, three books appeared that changed American politics forever: Isabel Paterson’s The God of the Machine" Rose Wilder Lane’s The Discovery of Freedom, and Ayn Rand’s The Fountainhead. Together, they laid the groundwork for what became the modern libertarian movement. Even more striking were the women behind these books.

Critical race theory is one of the hottest and most controversial topics in the world today, but what is it, really? Rightly understood, critical race theory is a reinvention of an older, terrible idea, Marxism, using race "as the central construct for understanding inequality" in place of economic class. That is, critical race theory is race Marxism. The evidence of this claim is so overwhelming upon even casual examination that it is a shock that it isn't immediately plain to everyone who encounters it.

In this beautifully written and brilliantly reasoned collection of essays, Ayn Rand throws new light on the nature of art and its purpose in human life. Once again, she demonstrates her bold originality and her refusal to let conventional ideas define her sense of the truth. Rand eloquently asserts that one cannot create art without infusing it with one's own value judgments and personal philosophy - even an attempt to withhold moral overtones only results in a deterministic or naturalistic message.