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12 it based on, if not the idea that the state is best qualified to decide where a man can be useful to others, such usefulness being the only consideration, and that his own aims, desires or happiness should be ignored as of no importance?

We have Councils of Vocations, Councils of Eugenics, every possible kind of Council, including a World Council—and if these do not as yet hold total power over us, is it from lack of intention?

"Social gains," "social aims," "social objectives" have become the daily bromides of our language. The necessity of a social justification for all activities and all existence is now taken for granted. There is no proposal outrageous enough but what its author can get a respectful hearing and approbation if he claims that in some undefined way it is for "the common good."

Some might think—though I don't—that nine years ago there was some excuse for men not to see the direction in which the world was going. Today, the evidence is so blatant that no excuse can be claimed by anyone any longer. Those who refuse to see it now are neither blind nor innocent.

The greatest guilt today is that of people who accept collectivism by moral default; the people who seek protection from the necessity of taking a stand, by refusing to admit to themselves the