What I felt was a cold shudder. Whatever the root of his problems, this was the key; it was the symptom, not of amorality, but of a profound moral treason. To what and to whom can a man be willing to apologize for the best within him? And what can he expect of life after that?
(Ultimately, what saved Mr. X was his commitment to reason; he held reason as an absolute, even if he did not know its full meaning and application; an absolute that survived through the hardest periods he had to endure in his struggle to regain his psychological health—to remark and release the soul he had spent his life negating. Due to his determined perseverance, he won his battle. Today—after quitting his job and taking many calculated risks—he is a brilliant success, in a career he loves, and on his way up to an ever-increasing range of achievement. He is still struggling with some remnants of his past errors. But, as a measure of his recovery and of the distance he has traveled, I would suggest that you reread my opening paragraph before I tell you that I saw a recent snapshot of him which caught him smiling, and of all the characters in Atlas Shrugged the one whom the quality of that smile would suit best is Francisco d’Anconia.)
There are countless cases similar to this; this is merely the most dramatically obvious one in my experience and involves a man of unusual stature. But the same tragedy is repeated all around us, in many hidden, twisted forms—like a secret torture chamber in men’s souls, from which an unrecognizable cry reaches us occasionally and then is silenced again. The person, in such cases, is both “man the victim” and “man the killer.” And certain principles apply to them all.
Man is a being of self-made soul—which means that his character is formed by his basic premises, particularly by his basic value-premises. In the crucial, formative years of his life—in childhood and adolescence—Romantic art is his major (and, today, his only) source of a moral sense of life. (In later years, Romantic art is often his only experience of it.)
Please note that art is not his only source of morality, but of a moral sense of life. This requires careful differentiation.
A “sense of life” is a preconceptual equivalent of metaphysics, an emotional, subconsciously integrated appraisal of man and of existence. Morality is an abstract, conceptual code of values and principles.
The process of a child’s development consists of acquiring knowledge, which requires the development of his capacity to grasp and deal with an ever-widening range of abstractions. This involves the growth of two interrelated but different chains of abstractions, two hierarchical structures of concepts, which should be integrated, but seldom are: the cognitive and the normative. The first deals with knowledge of the facts of reality—the second, with the evaluation of these facts. The first forms the epistemological foundation of science—the second, of morality and of art.
In today’s culture, the development of a child’s cognitive abstractions is assisted to some minimal extent, even if ineptly, half-heartedly, with many hampering, crippling obstacles (such as anti-rational doctrines and influences which, today, are growing worse). But the development of a child’s normative abstractions is not merely left unaided, it is all but stifled and destroyed. The child whose valuing capacity survives the moral barbarism of his upbringing has to find his own way to preserve and develop his sense of values.
Apart from its many other evils, conventional morality is not concerned with the formation of a child’s character. It does not teach or show him what kind of man he ought to be and why; it is concerned only with imposing a set of rules upon him—concrete, arbitrary, contradictory and, more often than not, incomprehensible rules, which are mainly prohibitions and duties. A child whose only notion of morality (i.e., of values) consists of such matters as: “Wash your ears!”—“Don’t be rude to Aunt Rosalie!”—“Do your homework!”—“Help papa to mow the lawn (or mama to wash the dishes)!”—faces the alternative of: either a passively amoral resignation, leading to a future of hopeless cynicism, or a blind rebellion. Observe that the more intelligent and independent a child, the more unruly he is in regard to such commandments. But, in either case, the child grows up with nothing but resentment and fear or contempt for the concept of morality which, to him, is only “a phantom scarecrow made of duty, of boredom, of punishment, of pain… a scarecrow standing in a barren field, waving a stick to chase away [his] pleasures…” (Atlas Shrugged).
This type of upbringing is the best, not the worst, that an average child may be subjected to, in today’s culture. If parents attempt to inculcate a moral ideal of the kind contained in such admonitions as: “Don’t be selfish—give your best toys away to the children next door!” or if parents go “progressive” and teach a child to be guided by his whims—the damage to the child’s moral character may be irreparable.
Where, then, can a child learn the concept of moral values and of a moral character in whose image he will shape his own soul? Where can he find the evidence, the material from which to develop a chain of normative abstractions? He is not likely to find a clue in the chaotic, bewildering, contradictory evidence offered by the adults in his day-by-day experience. He may like some adults and dislike others (and, often, dislike them all), but to abstract, identify and judge their moral characteristics is a task beyond his capacity. And such moral principles as he might be taught to recite are, to him, floating abstractions with no connection to reality.
The major source and demonstration of moral values available to a child is Romantic art (particularly Romantic literature). What Romantic art offers him is not moral rules, not an explicit didactic message, but the image of a moral person—i.e., the concretized abstraction of a moral ideal. It offers a concrete, directly perceivable answer to the very abstract question which a child senses, but cannot yet conceptualize: What kind of person is moral and what kind of life does he lead?
It is not abstract principles that a child learns from Romantic art, but the precondition and the incentive for the later understanding of such principles: the emotional experience of admiration for man’s highest potential, the experience of looking up to a hero—a view of life motivated and dominated by values, a life in which man’s choices are practicable, effective and crucially important—that is, a moral sense of life.
While his home environment taught him to associate morality with pain, Romantic art teaches him to associate it with pleasure—an inspiring pleasure which is his own, profoundly personal discovery.
The translation of this sense of life into adult, conceptual terms would, if unimpeded, follow the growth of the child’s knowledge—and the two basic elements of his soul, the cognitive and normative, would develop together in serenely harmonious integration. The ideal which, at the age of seven, was personified by a cowboy, may become a detective at twelve, and a philosopher at twenty—as the child’s interests progress from comic strips to mystery stories to the great sunlit universe of Romantic literature, art and music.