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More oxford books @ www.OxfordeBook.comFore more urdu books visit www.4Urdu.com64THE EDUCATION OF AYN RAND, 1905–1943gave grudging support to some government activities, such as the buildingof dams and conservation projects. But any further intervention,such as redistributive taxation, centralized planning boards, or wageand price controls, would be tantamount to “putting industry under thedead hand of government regulation.” 67 Published with a glossy pictureof Adam Smith for a frontispiece, Snyder’s book was a rebuttal of theKeynesian theories that dominated academic economics and influencedRoosevelt’s administration.Snyder helped Rand codify and historicize the ideas she had alreadyexpressed in Anthem. In allegorical form Rand had emphasized thepower of the individual and the importance of breakthrough innovations.Now Snyder set these ideas in an economic and historical context,arguing that economic prosperity was due to “some few [who] arevery successful, highly talented, endowed with capacities and abilitiesfar beyond the mass of their fellows.” 68 As she read Snyder, Rand transformedthe psychological categories of second-hander and creator intothe economic concepts of Active and Passive Man.In the “Manifesto” Rand followed Snyder’s celebration of classicaleconomics rather than introduce her own explosive concepts of morality.Altruism, which would play a significant role in The Fountainhead, isnoticeably subordinate in the “Manifesto.” It may have been that Rand’sattention was far from the philosophy of her novel when she wrote the“Manifesto,” or it may have been that she was unwilling to debut herideas without the illustrative support of fiction. Whatever the reason,Rand celebrated selfishness in entirely economic terms. “One of thegreatest achievements of the capitalist system is the manner in which aman’s natural, healthy egoism is made to profit both him and society,”she wrote, and went no further. 69 Similarly all of her attacks were leveledat the “absolute” common good, implying that a limited conception ofthe common good was acceptable.Unlike her later work, the “Manifesto” did not spell out Rand’s differenceswith Adam Smith’s bounded “self-interest.” Though he laudedself-interest in the economic realm, Smith also celebrated the naturalconcern people felt for the welfare of others, which he called “sympathy.”Smith drew a distinction between self-interest and what he calledthe “the soft, the gentle, the amiable virtues.” These two sets of valuesexisted in a delicate balance, he argued, and “to restrain our selfish, and