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More oxford books @ www.OxfordeBook.comFore more urdu books visit www.4Urdu.comTHE REAL ROOT OF EVIL 113must be grounded in man’s life. Speaking of others who had written onliberty she commented, “The issue is usually confused by a failure orrefusal to recognize that one must begin with the simple fact of physicalexistence and the necessary conditions of physical existence on thisearth.” 33 As she returned to nonfiction Rand similarly criticized the ideaof instincts and argued that morality must, above all, be practical.Rand’s writing now reflected a new emphasis on rationality, drawnfrom her reading of Aristotle. As a first step she critiqued her earliernotes and realized that they must be reorganized to give more thoroughcoverage to reason as the determining faculty of man. The idea that reasonwas the most important quality of humanity, indeed the very definitionof human, had been a subtheme of her first drafts. Now she wantedto bring it front and center as the first major part of her discussion.She continued to sample from her earlier material, with an importantchange. Where the “Manifesto of Individualism” had celebrated the creativefaculty as the province of individual men, something that couldnot be borrowed, stolen, or coerced, now Rand made the same pointsabout the rational faculty. By mid-July she had brought her ideas aboutethics, individualism, and rationality together: “The moral faculty is notsomething independent of the rational faculty, but directly connectedwith it and proceeding from it.” In turn the moral faculty must be exercised“according to the rules its nature demands, independently.” 34 ByAugust she had written a separate piece titled “The Rational Faculty.”Rand’s newfound emphasis on reason stirred dormant tendencies inher thought. In July she identified “another hole in altruism.” If goodswere to be distributed equally in a collectivist society, it would have to bedetermined if everyone produced equally or if “men produce unequally.”If the latter was true, then collectivism was based on exploitation of themore productive, “and this is one of the basic reasons why people advocatealtruism and collectivism—the motive of the parasite.” 35 Rand triedto resist the implications of this conclusion and return to the egalitarianismof The Fountainhead. “The moral man is not necessarily the mostintelligent, but the one who independently exercises such intelligence ashe has,” she argued. To a hypothetical questioner who wondered what tomake of his mediocre talents, Rand encouraged, “All men are free andequal, regardless of natural gifts.” Still, the drift of her thought was tendingback to the elitism of the early libertarians. At times old and new