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Altruism

Altruism is the principle and practice of concern for the well-being and/or happiness of other humans or animals above oneself. While objects of altruistic concern vary, it is an important moral value in many cultures and religions. It may be considered a synonym of selflessness, the opposite of selfishness.

The word altruism was popularized (and possibly coined) by the French philosopher Auguste Comte in French, as altruisme, for an antonym of egoism. He derived it from the Italian altrui, which in turn was derived from Latin alteri, meaning "other people" or "somebody else".

Altruism, as observed in populations of organisms, is when an individual performs an action at a cost to itself (in terms of e.g. pleasure and quality of life, time, probability of survival or reproduction) that benefits, directly or indirectly, another individual, without the expectation of reciprocity or compensation for that action.

Altruism can be distinguished from feelings of loyalty or concern for the common good. The latter are predicated upon social relationships, whilst altruism does not consider relationships. Whether "true" altruism is possible in human psychology is a subject of debate. The theory of psychological egoism suggests that no act of sharing, helping, or sacrificing can be truly altruistic, as the actor may receive an intrinsic reward in the form of personal gratification. The validity of this argument depends on whether such intrinsic rewards qualify as "benefits".

The term altruism may also refer to an ethical doctrine that claims that individuals are morally obliged to benefit others. Used in this sense, it is usually contrasted with egoism, which claims individuals are morally obligated to serve themselves first.

Effective altruism is the use of evidence and reason to determine the most effective ways to benefit others.

The notion of altruism
The concept of altruism has a history in philosophical and ethical thought. The term was coined in the 19th century by the founding sociologist and philosopher of science Auguste Comte, and has become a major topic for psychologists (especially evolutionary psychology researchers), evolutionary biologists, and ethologists. Whilst ideas about altruism from one field can affect the other fields, the different methods and focuses of these fields always lead to different perspectives on altruism. In simple terms, altruism is caring about the welfare of other people and acting to help them, above oneself.

Anthropology
Marcel Mauss's essay The Gift contains a passage called "Note on alms". This note describes the evolution of the notion of alms (and by extension of altruism) from the notion of sacrifice. In it, he writes:

"Alms are the fruits of a moral notion of the gift and of fortune on the one hand, and of a notion of sacrifice, on the other. Generosity is an obligation, because Nemesis avenges the poor and the gods for the superabundance of happiness and wealth of certain people who should rid themselves of it. This is the ancient morality of the gift, which has become a principle of justice. The gods and the spirits accept that the share of wealth and happiness that has been offered to them and had been hitherto destroyed in useless sacrifices should serve the poor and children."

Evolutionary explanations
In the Science of ethology (the study of animal behaviour), and more generally in the study of social evolution, altruism refers to behavior by an individual that increases the fitness of another individual while decreasing the fitness of the actor. In evolutionary psychology this term may be applied to a wide range of human behaviors such as charity, emergency aid, help to coalition partners, tipping, courtship gifts, production of public goods, and environmentalism.

Theories of apparently altruistic behavior were by the need to produce ideas compatible with evolutionary origins. Two related strands of research on altruism have emerged from traditional evolutionary analyses and evolutionary game theory: a mathematical model and analysis of behavioral strategies.

Some of the proposed mechanisms are:
 * Kin selection. That animals and humans are more altruistic towards close kin than to distant kin and non-kin has been confirmed in numerous studies across many different cultures. Even subtle cues indicating kinship may unconsciously increase altruistic behavior. One kinship cue is facial resemblance. One study found that slightly altering photographs to resemble the faces of study participants more closely increased the trust the participants expressed regarding depicted persons. Another cue is having the same family name, especially if rare, which has been found to increase helpful behavior. Another study found more cooperative behavior, the greater the number of perceived kin in a group. Using kinship terms in political speeches increased audience agreement with the speaker in one study. This effect was powerful for firstborns, who are typically close to their families.
 * Vested interests. People are likely to suffer if their friends, allies and those from similar social ingroups suffer or disappear. Helping such group members may, therefore, also benefit the altruist. Making ingroup membership more noticeable increases cooperativeness. Extreme self-sacrifice towards the ingroup may be adaptive if a hostile outgroup threatens the entire ingroup.
 * Reciprocal altruism. See also Reciprocity (evolution).
 * Direct reciprocity. Research shows that it can be beneficial to help others if there is a chance that they will reciprocate the help. The effective tit for tat strategy is one game theoretic example. Many people seem to be following a similar strategy by cooperating if and only if others cooperate in return.
 * One consequence is that people are more cooperative with one another if they are more likely to interact again in the future. People tend to be less cooperative if they perceive that the frequency of helpers in the population is lower. They tend to help less if they see non-cooperativeness by others, and this effect tends to be stronger than the opposite effect of seeing cooperative behaviors. Simply changing the cooperative framing of a proposal may increase cooperativeness, such as calling it a "Community Game" instead of a "Wall Street Game".
 * A tendency towards reciprocity implies that people feel obligated to respond if someone helps them. This has been used by charities that give small gifts to potential donors hoping to induce reciprocity. Another method is to announce publicly that someone has given a large donation. The tendency to reciprocate can even generalize, so people become more helpful toward others after being helped. On the other hand, people will avoid or even retaliate against those perceived not to be cooperating. People sometimes mistakenly fail to help when they intended to, or their helping may not be noticed, which may cause unintended conflicts. As such, it may be an optimal strategy to be slightly forgiving of and have a slightly generous interpretation of non-cooperation.
 * People are more likely to cooperate on a task if they can communicate with one another first. This may be due to better cooperativeness assessments or promises exchange. They are more cooperative if they can gradually build trust instead of being asked to give extensive help immediately. Direct reciprocity and cooperation in a group can be increased by changing the focus and incentives from intra-group competition to larger-scale competitions, such as between groups or against the general population. Thus, giving grades and promotions based only on an individual's performance relative to a small local group, as is common, may reduce cooperative behaviors in the group.
 * Indirect reciprocity. Because people avoid poor reciprocators and cheaters, a person's reputation is important. A person esteemed for their reciprocity is more likely to receive assistance, even from individuals they have not directly interacted with before.
 * Strong reciprocity. This form of reciprocity is expressed by people who invest more resources in cooperation and punishment than what is deemed optimal based on established theories of altruism.
 * Pseudo-reciprocity. An organism behaves altruistically and the recipient does not reciprocate but has an increased chance of acting in a way that is selfish but also as a byproduct benefits the altruist.
 * Costly signaling and the handicap principle. Altruism, by diverting resources from the altruist, can act as an "honest signal" of available resources and the skills to acquire them. This may signal to others that the altruist is a valuable potential partner. It may also signal interactive and cooperative intentions, since someone who does not expect to interact further in the future gains nothing from such costly signaling. While it's uncertain if costly signaling can predict long-term cooperative traits, people tend to trust helpers more. Costly signaling loses its value when everyone shares identical traits, resources, and cooperative intentions, but it gains significance as population variability in these aspects increases.

 * Hunters who share meat display a costly signal of ability. The research found that good hunters have higher reproductive success and more adulterous relations even if they receive no more of the hunted meat than anyone else. Similarly, holding large feasts and giving large donations are ways of demonstrating one's resources. Heroic risk-taking has also been interpreted as a costly signal of ability.

 * Both indirect reciprocity and costly signaling depend on reputation value and tend to make similar predictions. One is that people will be more helpful when they know that their helping behavior will be communicated to people they will interact with later, publicly announced, discussed, or observed by someone else. This has been documented in many studies. The effect is sensitive to subtle cues, such as people being more helpful when there were stylized eyespots instead of a logo on a computer screen. Weak reputational cues such as eyespots may become unimportant if there are stronger cues present and may lose their effect with continued exposure unless reinforced with real reputational effects. Public displays such as public weeping for dead celebrities and participation in demonstrations may be influenced by a desire to be seen as generous. People who know that they are publicly monitored sometimes even wastefully donate the money they know is not needed by the recipient because of reputational concerns.

 * Typically, women find altruistic men to be attractive partners. When women look for a long-term partner, altruism may be a trait they prefer as it may indicate that the prospective partner is also willing to share resources with her and her children. Men perform charitable acts in the early stages of a romantic relationship or simply when in the presence of an attractive woman. While both sexes state that kindness is the most preferable trait in a partner, there is some evidence that men place less value on this than women and that women may not be more altruistic in the presence of an attractive man. Men may even avoid altruistic women in short-term relationships, which may be because they expect less success.

 * People may compete for the social benefit of a burnished reputation, which may cause competitive altruism. On the other hand, in some experiments, a proportion of people do not seem to care about reputation and do not help more, even if this is conspicuous. This may be due to reasons such as psychopathy or that they are so attractive that they need not be seen as altruistic. The reputational benefits of altruism occur in the future compared to the immediate costs of altruism. While humans and other organisms generally place less value on future costs/benefits as compared to those in the present, some have shorter time horizons than others, and these people tend to be less cooperative.

 * Explicit extrinsic rewards and punishments have sometimes been found to have a counterintuitively inverse effect on behaviors when compared to intrinsic rewards. This may be because such extrinsic incentives may replace (partially or in whole) intrinsic and reputational incentives, motivating the person to focus on obtaining the extrinsic rewards, which may make the thus-incentivized behaviors less desirable. People prefer altruism in others when it appears to be due to a personality characteristic rather than overt reputational concerns; simply pointing out that there are reputational benefits of action may reduce them. This may be used as a derogatory tactic against altruists ("you're just virtue signalling"), especially by those who are non-cooperators. A counterargument is that doing good due to reputational concerns is better than doing no good.

 * Group selection. It has controversially been argued by some evolutionary scientists such as David Sloan Wilson that natural selection can act at the level of non-kin groups to produce adaptations that benefit a non-kin group, even if these adaptations are detrimental at the individual level. Thus, while altruistic persons may under some circumstances be outcompeted by less altruistic persons at the individual level, according to group selection theory, the opposite may occur at the group level where groups consisting of the more altruistic persons may outcompete groups consisting of the less altruistic persons. Such altruism may only extend to ingroup members while directing prejudice and antagonism against outgroup members (see also in-group favoritism). Many other evolutionary scientists have criticized group selection theory.

Such explanations do not imply that humans consciously calculate how to increase their inclusive fitness when doing altruistic acts. Instead, evolution has shaped psychological mechanisms, such as emotions, that promote certain altruistic behaviors.

The benefits for the altruist may be increased, and the costs reduced by being more altruistic towards certain groups. Research has found that people are more altruistic to kin than to no-kin, to friends than strangers, to those attractive than to those unattractive, to non-competitors than competitors, and to members in-groups than to members of out-groups.

The study of altruism was the initial impetus behind George R. Price's development of the Price equation, a mathematical equation used to study genetic evolution. An interesting example of altruism is found in the cellular slime moulds, such as Dictyostelium mucoroides. These protists live as individual amoebae until starved, at which point they aggregate and form a multicellular fruiting body in which some cells sacrifice themselves to promote the survival of other cells in the fruiting body.

Selective investment theory proposes that close social bonds, and associated emotional, cognitive, and neurohormonal mechanisms, evolved to facilitate long-term, high-cost altruism between those closely depending on one another for survival and reproductive success.

Such cooperative behaviors have sometimes been seen as arguments for left-wing politics, for example, by the Russian zoologist and anarchist Peter Kropotkin in his 1902 book Mutual Aid: A Factor of Evolution and Moral Philosopher Peter Singer in his book A Darwinian Left.

Neurobiology
Jorge Moll and Jordan Grafman, neuroscientists at the National Institutes of Health and LABS-D'Or Hospital Network, provided the first evidence for the neural bases of altruistic giving in normal healthy volunteers, using functional magnetic resonance imaging. In their research, they showed that both pure monetary rewards and charitable donations activated the mesolimbic reward pathway, a primitive part of the brain that usually responds to food and sex. However, when volunteers generously placed the interests of others before their own by making charitable donations, another brain circuit was selectively activated: the subgenual cortex/septal region. These structures social attachment and bonding in other species. The experiment suggested that altruism is not a higher moral faculty overpowering innate selfish desires, but a fundamental, ingrained, and enjoyable trait in the brain. One brain region, the subgenual anterior cingulate cortex/basal forebrain, contributes to learning altruistic behavior, especially in people with empathy. The same study identified giving to charity and  of social bonding.

Bill Harbaugh, a University of Oregon economist, in an fMRI scanner test conducted with his psychologist colleague Dr. Ulrich Mayr, reached the same conclusions as Jorge Moll and Jordan Grafman about giving to charity, although they were able to divide the study group into two groups: "egoists" and "altruists". One of their discoveries was that, though rarely, even some of the considered "egoists" sometimes gave more than expected because that would help others, leading to the conclusion that there are other factors in charity, such as a person's environment and values.

A recent meta-analysis of fMRI studies conducted by Shawn Rhoads, Jo Cutler, and Abigail Marsh analyzed the results of prior studies of generosity in which participants could freely choose to give or not give resources to someone else. The results of this study confirmed that altruism is supported by distinct mechanisms from giving motivated by reciprocity or by fairness. This study also confirmed that the right ventral striatum is recruited during altruistic giving, as well as the ventromedial prefrontal cortex, bilateral anterior cingulate cortex, and bilateral anterior insula, which are regions previously implicated in empathy.

Abigail Marsh has conducted studies of real-world altruists that have also identified an important role for the amygdala in human altruism. In real-world altruists, such as people who have donated kidneys to strangers, the amygdala is larger than in typical adults. Altruists' amygdalas are also more responsive than those of typical adults to the sight of others' distress, which is thought to reflect an empathic response to distress. This structure may also be involved in altruistic choices due to its role in encoding the value of outcomes for others. This is consistent with the findings of research in non-human animals, which has identified neurons within the amygdala that specifically encode the value of others' outcomes, activity in which appears to drive altruistic choices in monkeys.

Psychology
The International Encyclopedia of the Social Sciences defines psychological altruism as "a motivational state to increase another's welfare". Psychological altruism is contrasted with psychological egoism, which refers to the motivation to increase one's welfare. In keeping with this, research in real-world altruists, including altruistic kidney donors, bone marrow donors, humanitarian aid workers, and heroic rescuers findings that these altruists are primarily distinguished from other adults by unselfish traits and decision-making patterns. This suggests that human altruism reflects genuinely high valuation of others' outcomes.

There has been some debate on whether humans are capable of psychological altruism. Some definitions specify a self-sacrificial nature to altruism and a lack of external rewards for altruistic behaviors. However, because altruism ultimately benefits the self in many cases, the selflessness of altruistic acts is difficult to prove. The social exchange theory postulates that altruism only exists when the benefits outweigh the costs to the self.

Daniel Batson, a psychologist, examined this question and argued against the social exchange theory. He identified four significant motives: to ultimately benefit the self (egoism), to ultimately benefit the other person (altruism), to benefit a group (collectivism), or to uphold a moral principle (principlism). Altruism that ultimately serves selfish gains is thus differentiated from selfless altruism, but the general conclusion has been that empathy-induced altruism can be genuinely selfless. The empathy-altruism hypothesis states that psychological altruism exists and is evoked by the empathic desire to help someone suffering. Feelings of empathic concern are contrasted with personal distress, which compels people to reduce their unpleasant emotions and increase their positive ones by helping someone in need. Empathy is thus not selfless since altruism works either as a way to avoid those negative, unpleasant feelings and have positive, pleasant feelings when triggered by others' need for help or as a way to gain social reward or avoid social punishment by helping. People with empathic concern help others in distress even when exposure to the situation could be easily avoided, whereas those lacking in empathic concern avoid allowing it unless it is difficult or impossible to avoid exposure to another's suffering.

Helping behavior is seen in humans from about two years old when a toddler can understand subtle emotional cues.

In psychological research on altruism, studies often observe altruism as demonstrated through prosocial behaviors such as helping, comforting, sharing, cooperation, philanthropy, and community service. People are most likely to help if they recognize that a person is in need and feel personal responsibility for reducing the person's distress. The number of bystanders witnessing pain or suffering affects the likelihood of helping (the Bystander effect). More significant numbers of bystanders decrease individual feelings of responsibility. However, a witness with a high level of empathic concern is likely to assume personal responsibility entirely regardless of the number of bystanders.

Many studies have observed the effects of volunteerism (as a form of altruism) on happiness and health and have consistently found that those who exhibit volunteerism also have better current and future health and well-being. In a study of older adults, those who volunteered had higher life satisfaction and will to live, and less depression, anxiety, and somatization. Volunteerism and helping behavior have not only been shown to improve mental health but physical health and longevity as well, attributable to the activity and social integration it encourages. One study examined the physical health of mothers who volunteered over 30 years and found that 52% of those who did not belong to a volunteer organization experienced a major illness while only 36% of those who did volunteer experienced one. A study on adults aged 55 and older found that during the four-year study period, people who volunteered for two or more organizations had a 63% lower likelihood of dying. After controlling for prior health status, it was determined that volunteerism accounted for a 44% reduction in mortality. Merely being aware of kindness in oneself and others is also associated with greater well-being. A study that asked participants to count each act of kindness they performed for one week significantly enhanced their subjective happiness. Happier people are kinder and more grateful, kinder people are happier and more grateful and more grateful people are happier and kinder, the study suggests.

While research supports the idea that altruistic acts bring about happiness, it has also been found to work in the opposite direction—that happier people are also kinder. The relationship between altruistic behavior and happiness is bidirectional. Studies found that generosity increases linearly from sad to happy affective states.

Feeling over-taxed by the needs of others has negative effects on health and happiness. For example, one study on volunteerism found that feeling overwhelmed by others' demands had an even stronger negative effect on mental health than helping had a positive one (although positive effects were still significant).

Genetics and environment
Both genetics and environment have been implicated in influencing pro-social or altruistic behavior. Candidate genes include OXTR (polymorphisms in the oxytocin receptor),  CD38, COMT, DRD4, DRD5, IGF2, AVPR1A and GABRB2. It is theorized that some of these genes influence altruistic behavior by modulating levels of neurotransmitters such as serotonin and dopamine.

Sociology
"Sociologists have long been concerned with how to build the good society". The structure of our societies and how individuals come to exhibit charitable, philanthropic, and other pro-social, altruistic actions for the common good is a commonly researched topic within the field. The American Sociology Association (ASA) acknowledges public sociology saying, "The intrinsic scientific, policy, and public relevance of this field of investigation in helping to construct 'good societies' is unquestionable". This type of sociology seeks contributions that aid popular and theoretical understandings of what motivates altruism and how it is organized, and promotes an altruistic focus in order to benefit the world and people it studies.

How altruism is framed, organized, carried out, and what motivates it at the group level is an area of focus that sociologists investigate in order to contribute back to the groups it studies and "build the good society". The motivation of altruism is also the focus of study; for example, one study links the occurrence of moral outrage to altruistic compensation of victims. Studies show that generosity in laboratory and in online experiments is contagious – people imitate the generosity they observe in others.

Religious viewpoints
Most, if not all, of the world's religions promote altruism as a very important moral value. Buddhism, Christianity, Hinduism, Islam, Jainism, Judaism, and Sikhism, etc., place particular emphasis on altruistic morality.

Buddhism
Altruism figures prominently in Buddhism. Love and compassion are components of all forms of Buddhism, and are focused on all beings equally: love is the wish that all beings be happy, and compassion is the wish that all beings be free from suffering. "Many illnesses can be cured by the one medicine of love and compassion. These qualities are the ultimate source of human happiness, and the need for them lies at the very core of our being" (Dalai Lama).

The notion of altruism is modified in such a world-view, since the belief is that such a practice promotes the practitioner's own happiness: "The more we care for the happiness of others, the greater our own sense of well-being becomes" (Dalai Lama).

In Buddhism, a person's actions cause karma, which consists of consequences proportional to the moral implications of their actions. Deeds considered to be bad are punished, while those considered to be good are rewarded.

Jainism
The fundamental principles of Jainism revolve around altruism, not only for humans but for all sentient beings. Jainism preaches – to live and let live, not harming sentient beings, i.e. uncompromising reverence for all life. It also considers all living things to be equal. The first, Rishabhdev, introduced the concept of altruism for all living beings, from extending knowledge and experience to others to donation, giving oneself up for others, non-violence, and compassion for all living things.

The principle of nonviolence seeks to minimize karmas which limit the capabilities of the soul. Jainism views every soul as worthy of respect because it has the potential to become (God in Jainism). Because all living beings possess a soul, great care and awareness is essential in one's actions. Jainism emphasizes the equality of all life, advocating harmlessness towards all, whether the creatures are great or small. This policy extends even to microscopic organisms. Jainism acknowledges that every person has different capabilities and capacities to practice and therefore accepts different levels of compliance for ascetics and householders.

Christianity
Thomas Aquinas interprets "You should love your neighbour as yourself" as meaning that love for ourselves is the exemplar of love for others. Considering that "the love with which a man loves himself is the form and root of friendship" he quotes Aristotle that "the origin of friendly relations with others lies in our relations to ourselves",. Aquinas concluded that though we are not bound to love others more than ourselves, we naturally seek the common good, the good of the whole, more than any private good, the good of a part. However, he thought we should love God more than ourselves and our neighbours, and more than our bodily life—since the ultimate purpose of loving our neighbour is to share in eternal beatitude: a more desirable thing than bodily well-being. In coining the word "altruism", as stated above, Comte was probably opposing this Thomistic doctrine, which is present in some theological schools within Catholicism. The aim and focus of Christian life is a life that glorifies God, with obeying christ's command to treat others equally, caring for them and understanding eternity in heaven is what Jesus Resurrection at calvary was all about.

Many biblical authors draw a strong connection between love of others and love of God. states that for one to love God one must love his fellowman, and that hatred of one's fellowman is the same as hatred of God. Thomas Jay Oord has argued in several books that altruism is but one possible form of love. An altruistic action is not always a loving action. Oord defines altruism as acting for the other's good, and he agrees with feminists who note that sometimes love requires acting for one's own good when the other's demands undermine overall well-being.

German philosopher Max Scheler distinguishes two ways in which the strong can help the weak. One way is a sincere expression of Christian love, "motivated by a powerful feeling of security, strength, and inner salvation, of the invincible fullness of one's own life and existence". Another way is merely "one of the many modern substitutes for love,... nothing but the urge to turn away from oneself and to lose oneself in other people's business". At its worst, Scheler says, "love for the small, the poor, the weak, and the oppressed is really disguised hatred, repressed envy, an impulse to detract, etc., directed against the opposite phenomena: wealth, strength, power, largesse."

Islam
In the Arabic language, "" (إيثار) means "preferring others to oneself".

On the topic of donating blood to non-Muslims (a controversial topic within the faith), the Shia religious professor, Fadhil al-Milani has provided theological evidence that makes it positively justifiable. In fact, he considers it a form of religious sacrifice and ithar (altruism).

For Sufis, 'iythar means devotion to others through complete forgetfulness of one's own concerns, where concern for others is deemed as a demand made by God on the human body, considered to be property of God alone. The importance of 'iythar (aka ) lies in sacrifice for the sake of the greater good; Islam considers those practicing as abiding by the highest degree of nobility. This is similar to the notion of chivalry. A constant concern for God results in a careful attitude towards people, animals, and other things in this world.

Judaism
Judaism defines altruism as the desired goal of creation. Rabbi Abraham Isaac Kook stated that love is the most important attribute in humanity. Love is defined as bestowal, or giving, which is the intention of altruism. This can be altruism towards humanity that leads to altruism towards the creator or God. Kabbalah defines God as the force of giving in existence. Rabbi Moshe Chaim Luzzatto focused on the "purpose of creation" and how the will of God was to bring creation into perfection and adhesion with this force of giving.

Modern Kabbalah developed by Rabbi Yehuda Ashlag, in his writings about the future generation, focuses on how society could achieve an altruistic social framework. Ashlag proposed that such a framework is the purpose of creation, and everything that happens is to raise humanity to the level of altruism, love for one another. Ashlag focused on society and its relation to divinity.

Sikhism
Altruism is essential to the Sikh religion. The central faith in Sikhism is that the greatest deed anyone can do is to imbibe and live the godly qualities like love, affection, sacrifice, patience, harmony, and truthfulness. , or selfless service to the community for its own sake, is an important concept in Sikhism.

The fifth Guru, Arjun Dev, sacrificed his life to uphold "22 carats of pure truth, the greatest gift to humanity", the Guru Granth. The ninth Guru, Tegh Bahadur, sacrificed his head to protect weak and defenseless people against atrocity.

In the late seventeenth century, Guru Gobind Singh (the tenth Guru in Sikhism), was at war with the Mughal rulers to protect the people of different faiths when a fellow Sikh, Bhai Kanhaiya, attended the troops of the enemy. He gave water to both friends and foes who were wounded on the battlefield. Some of the enemy began to fight again and some Sikh warriors were annoyed by Bhai Kanhaiya as he was helping their enemy. Sikh soldiers brought Bhai Kanhaiya before Guru Gobind Singh, and complained of his action that they considered counterproductive to their struggle on the battlefield. "What were you doing, and why?" asked the Guru. "I was giving water to the wounded because I saw your face in all of them", replied Bhai Kanhaiya. The Guru responded, "Then you should also give them ointment to heal their wounds. You were practicing what you were coached in the house of the Guru."

Under the tutelage of the Guru, Bhai Kanhaiya subsequently founded a volunteer corps for altruism, which is still engaged today in doing good to others and in training new recruits for this service.

Hinduism
In Hinduism Selflessness, Love , Kindness , and Forgiveness are considered as the highest acts of humanity or "". Giving alms to the beggars or poor people is considered as a divine act or "" and Hindus believe it will free their souls from guilt or "" and will led them to heaven or "" in afterlife. Altruism is also the central act of various Hindu mythology and religious poems and songs. Mass donation of clothes to poor people, or blood donation camp or mass food donation for poor people is common in various Hindu religious ceremonies.

The Bhagavad Gita supports the doctrine of karma yoga (achieving oneness with God through action) & "Nishkam Karma" or action without expectation / desire for personal gain which can be said to encompass altruism. Altruistic acts are generally celebrated and very well received in Hindu literature and are central to Hindu morality.

Philosophy
There is a wide range of philosophical views on humans' obligations or motivations to act altruistically. Proponents of ethical altruism maintain that individuals are morally obligated to act altruistically. The opposing view is ethical egoism, which maintains that moral agents should always act in their own self-interest. Both ethical altruism and ethical egoism contrast with utilitarianism, which maintains that each agent should act in order to maximise the efficacy of their function and the benefit to both themselves and their co-inhabitants.

A related concept in descriptive ethics is psychological egoism, the thesis that humans always act in their own self-interest and that true altruism is impossible. Rational egoism is the view that rationality consists in acting in one's self-interest (without specifying how this affects one's moral obligations).

Effective altruism
Effective altruism is a philosophy and social movement that uses evidence and reasoning to determine the most effective ways to benefit others. Effective altruism encourages individuals to consider all causes and actions and to act in the way that brings about the greatest positive impact, based upon their values. It is the broad, evidence-based, and cause-neutral approach that distinguishes effective altruism from traditional altruism or charity. Effective altruism is part of the larger movement towards evidence-based practices.

While a substantial proportion of effective altruists have focused on the nonprofit sector, the philosophy of effective altruism applies more broadly to prioritizing the scientific projects, companies, and policy initiatives which can be estimated to save lives, help people, or otherwise have the biggest benefit. People associated with the movement include philosopher Peter Singer, Facebook co founder Dustin Moskovitz, Cari Tuna, Oxford-based researchers William MacAskill and Toby Ord, and professional poker player Liv Boeree.

Pathological altruism
Pathological altruism is altruism taken to an unhealthy extreme, such that it either harms the altruistic person or the person's well-intentioned actions cause more harm than good.

The term "pathological altruism" was popularised by the book Pathological Altruism.

Examples include depression and burnout seen in healthcare professionals, an unhealthy focus on others to the detriment of one's own needs, animal hoarding, and ineffective philanthropic and social programs that ultimately worsen the situations they are meant to aid. Extreme altruism also known as costly altruism, extraordinary altruism, or heroic behaviours (shall be distinguished from heroism), refers to selfless acts directed to a stranger which significantly exceed the normal altruistic behaviours, often involving risks or great cost to the altruists themselves. Since acts of extreme altruism are often directed towards strangers, many commonly accepted models of simple altruism appear inadequate in explaining this phenomenon.

One of the initial concepts was introduced by Wilson in 1976, which he referred to as "hard-core" altruism. This form is characterised by impulsive actions directed towards others, typically a stranger and lacking incentives for reward. Since then, several papers have mentioned the possibility of such altruism.

The current slow progress in the field is due to general ethical guidelines that restrict exposing research participants to costly or risky decisions. Consequently, much research has based their studies on living organ donations and the actions of Carnegie Hero medal Recipients, actions which involve high risk, high cost, and are of infrequent occurrences. A typical example of extreme altruism would be non-directed kidney donation—a living person donating one of their kidneys to a stranger without any benefits or knowing the recipient.

However, current research can only be carried out on a small population that meets the requirements of extreme altruism. Most of the time the research is also via the form of self-report which could lead to self-report biases. Due to the limitations, the current gap between high stakes and normal altruism remains unknown.

Characteristics of Extreme Altruists

 * Norms

In 1970, Schwartz hypothesised that extreme altruism is positively related to a person’s moral norms and is not influenced by the cost associated with the action. This hypothesis was supported in the same study examining bone marrow donors. Schwartz discovered that individuals with strong personal norms and those who attribute more responsibility to themselves are more inclined to participate in bone marrow donation. Similar findings were observed in a 1986 study by Piliavin and Libby focusing on blood donors. These studies suggest that personal norms lead to the activation of moral norms, leading individuals to feel compelled to help others.

 * Enhanced Fear Recognition

Abigail Marsh has described psychopaths as the "opposite" group of people to extreme altruists and has conducted a few research, comparing these two groups of individuals. Utilising techniques such as brain imaging and behavioural experiments, Marsh’s team observed that kidney donors tend to have larger amygdala sizes and exhibit better abilities in recognizing fearful expressions compared to psychopathic individuals. Furthermore, an improved ability to recognize fear has been associated with an increase in prosocial behaviours, including greater charity contribution.

 * Fast Decisions when Perform Acts of Extreme Altruism.

Rand and Epstein explored the behaviours of 51 Carnegie Hero Medal Recipients, demonstrating how extreme altruistic behaviours often stem from system I of the Dual Process Theory, which leads to rapid and intuitive behaviours. Additionally, a separate by Carlson et al. indicated that such prosocial behaviours are prevalent in emergencies where immediate actions are required.

This discovery has led to ethical debates, particularly in the context of living organ donation, where laws regarding this issue differ by country. As observed in extreme altruists, these decisions are made intuitively, which may reflect insufficient consideration. Critics are concerned about whether this rapid decision encompasses a thorough cost-benefit analysis and question the appropriateness of exposing donors to such risk.

 * Social Discounting

One finding suggests how extreme altruists exhibit lower levels of social discounting as compared to others. With that meaning extreme altruists place a higher value on the welfare of strangers than a typical person does.

 * Low Social-Economic Status

Analysis of 676 Carnegie Hero Award Recipients and another study on 243 rescuing acts reveal that a significant proportion of rescuers come from lower socio-economic backgrounds. Johnson attributes the distribution to the high-risk occupations that are more prevalent between lower socioeconomic groups. Another hypothesis proposed by Lyons is that individuals from these groups may perceive they have less to lose when engaging in high-risk extreme altruistic behaviours.

Possible Explanations
Evolutionary theories such as the kin-selection, reciprocity, vested interest and punishment either contradict or do not fully explain the concept of extreme altruism. As a result, considerable research has attempted for a separate explanation for this behaviour.

 * Costly Signalling Theory for Extreme Behaviours

Research suggests that males are more likely to engage in heroic and risk-taking behaviours due to a preference among females for such traits. These extreme altruistic behaviours could serve to act as an unconscious "signal" to showcase superior power and ability compared to ordinary individuals. When an extreme altruist survives a high-risk situation, they send an "honest signal" of quality. Three qualities hypothesized to be exhibited by extreme altruists, which could be interpreted as "signals", are: (1) traits that are difficult to fake, (2) a willingness to help, and (3) generous behaviours.

 * Empathy-Altruism Hypothesis

The empathy altruism hypothesis appears to align with the concept of extreme altruism without contradiction. The hypothesis was supported with further brain scanning research, which indicates how this group of people demonstrate a higher level of empathy concern. The level of empathy concern then triggers activation in specific brain regions, urging the individual to engage in heroic behaviours.

 * Mistakes and Outliers

While most altruistic behaviours offer some form of benefit, extreme altruism may sometimes result from a mistake where the victim does not reciprocate. Considering the impulsive characteristic of extreme altruists, some researchers suggest that these individuals have made a wrong judgement during the cost-benefit analysis. Furthermore, extreme altruism might be a rare variation of altruism where they lie towards to ends of a normal distribution. In the US, the annual prevalence rate per capita is less than 0.00005%, this shows the rarity of such behaviours.

Digital altruism
Digital altruism is the notion that some are willing to freely share information based on the principle of reciprocity and in the belief that in the end, everyone benefits from sharing information via the Internet.

There are three types of digital altruism: (1) "everyday digital altruism", involving expedience, ease, moral engagement, and conformity; (2) "creative digital altruism", involving creativity, heightened moral engagement, and cooperation; and (3) "co-creative digital altruism" involving creativity, moral engagement, and meta cooperative efforts.

title: Altruism


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Ayn Rand

Alice O'Connor (born Alisa Zinovyevna Rosenbaum;, 1905 – March 6, 1982), better known by her pen name Ayn Rand , was a Russian-born American author and philosopher. She is known for her fiction and for developing a philosophical system she named Objectivism. Born and educated in Russia, she moved to the United States in 1926. After two early novels that were initially unsuccessful and two Broadway plays, Rand achieved fame with her 1943 novel The Fountainhead. In 1957, she published her best-selling work, the novel Atlas Shrugged. Afterward, until her death in 1982, she turned to non-fiction to promote her philosophy, publishing her own periodicals and releasing several collections of essays.

Rand advocated reason and rejected faith and religion. She supported rational and ethical egoism as opposed to altruism. In politics, she condemned the initiation of force as immoral and supported laissez-faire capitalism, which she defined as the system based on recognizing individual rights, including private property rights. Although she opposed libertarianism, which she viewed as anarchism, Rand is often associated with the modern libertarian movement in the United States. In art, she promoted romantic realism. She was sharply critical of most philosophers and philosophical traditions known to her, with a few exceptions.

Rand's books have sold over 37 million copies. Her fiction received mixed reviews from literary critics, with reviews becoming more negative for her later work. Although academic interest in her ideas has grown since her death, academic philosophers have generally ignored or rejected Rand's philosophy, arguing that she has a polemical approach and that her work lacks methodological rigor. Her writings have politically influenced some right-libertarians and conservatives. The Objectivist movement circulates her ideas, both to the public and in academic settings.

Early life
Rand was born Alisa Zinovyevna Rosenbaum on February 2, 1905, into a Jewish bourgeois family living in Saint Petersburg in what was then the Russian Empire. She was the eldest of three daughters of Zinovy Zakharovich Rosenbaum, a pharmacist, and Anna Borisovna. She was 12 when the October Revolution and the rule of the Bolsheviks under Vladimir Lenin disrupted her family's lives. Her father's pharmacy was nationalized, and the family fled to Yevpatoria in Crimea, which was initially under the control of the White Army during the Russian Civil War. After graduating high school there in June 1921, she returned with her family to Petrograd (as Saint Petersburg was then named), where they faced desperate conditions, occasionally nearly starving.

When Russian universities were opened to women after the revolution, Rand was among the first to enroll at Petrograd State University. At 16, she began her studies in the department of social pedagogy, majoring in history. She was one of many bourgeois students purged from the university shortly before graduating. After complaints from a group of visiting foreign scientists, many purged students, including Rand, were reinstated. She graduated from the renamed Leningrad State University in October 1924. She then studied for a year at the State Technicum for Screen Arts in Leningrad. For an assignment, Rand wrote an essay about the Polish actress Pola Negri; it became her first published work. She decided her professional surname for writing would be Rand, and she adopted the first name Ayn (pronounced ).

In late 1925, Rand was granted a visa to visit relatives in Chicago. She arrived in New York City on February 19, 1926. Intent on staying in the United States to become a screenwriter, she lived for a few months with her relatives learning English before moving to Hollywood, California.

In Hollywood a chance meeting with director Cecil B. DeMille led to work as an extra in his film The King of Kings and a subsequent job as a junior screenwriter. While working on The King of Kings, she met the aspiring actor Frank O'Connor; they married on April 15, 1929. She became a permanent American resident in July 1929 and an American citizen on March 3, 1931. She tried to bring her parents and sisters to the United States, but they could not obtain permission to emigrate.

Early fiction
Rand's first literary success was the sale of her screenplay Red Pawn to Universal Studios in 1932, although it was never produced. Her courtroom drama Night of January 16th, first staged in Hollywood in 1934, reopened successfully on Broadway in 1935. Each night, a jury was selected from members of the audience; based on its vote, one of two different endings would be performed. Rand and O'Connor moved to New York City in December 1934 so she could handle revisions for the Broadway production.

Her first novel, the semi-autobiographical We the Living, was published in 1936. Set in Soviet Russia, it focuses on the struggle between the individual and the state. Initial sales were slow, and the American publisher let it go out of print, although European editions continued to sell. She adapted the story as a stage play, but the Broadway production closed in less than a week. After the success of her later novels, Rand released a revised version in 1959 that has sold over three million copies.

Rand started her next major novel, The Fountainhead, in December 1935, but took a break from it in 1937 to write her novella Anthem. The novella presents a dystopian future world in which totalitarian collectivism has triumphed to such an extent that the word I has been forgotten and replaced with we. Protagonists Equality 7-2521 and Liberty 5-3000 eventually escape the collectivistic society and rediscover the word I. It was published in England in 1938, but Rand could not find an American publisher at that time. As with We the Living, Rand's later success allowed her to get a revised version published in 1946, and this sold over 3.5 million copies.

The Fountainhead and political activism
During the 1940s, Rand became politically active. She and her husband were full-time volunteers for Republican Wendell Willkie's 1940 presidential campaign. This work put her in contact with other intellectuals sympathetic to free-market capitalism. She became friends with journalist Henry Hazlitt, who introduced her to the Austrian School economist Ludwig von Mises. Despite philosophical differences with them, Rand strongly endorsed the writings of both men, and they expressed admiration for her. Mises once called her "the most courageous man in America", a compliment that particularly pleased her because he said "man" instead of "woman". Rand became friends with libertarian writer Isabel Paterson. Rand questioned her about American history and politics during their many meetings, and gave Paterson ideas for her only non-fiction book, The God of the Machine.

Rand's first major success as a writer came in 1943 with The Fountainhead, a novel about an uncompromising architect named Howard Roark and his struggle against what Rand described as "second-handers" who attempt to live through others, placing others above themselves. Twelve publishers rejected it before Bobbs-Merrill Company accepted it at the insistence of editor Archibald Ogden, who threatened to quit if his employer did not publish it. While completing the novel, Rand was prescribed Benzedrine, an amphetamine, to fight fatigue. The drug helped her to work long hours to meet her deadline for delivering the novel, but afterwards she was so exhausted that her doctor ordered two weeks' rest. Her use of the drug for approximately three decades may have contributed to mood swings and outbursts described by some of her later associates.

The success of The Fountainhead brought Rand fame and financial security. In 1943, she sold the film rights to Warner Bros. and returned to Hollywood to write the screenplay. Producer Hal B. Wallis then hired her as a screenwriter and script-doctor for screenplays including Love Letters and You Came Along. Rand became involved with the anti-Communist Motion Picture Alliance for the Preservation of American Ideals and American Writers Association. In 1947, during the Second Red Scare, she testified as a "friendly witness" before the United States House Un-American Activities Committee that the 1944 film Song of Russia grossly misrepresented conditions in the Soviet Union, portraying life there as much better and happier than it was. She also wanted to criticize the lauded 1946 film The Best Years of Our Lives for what she interpreted as its negative presentation of the business world but was not allowed to do so. When asked after the hearings about her feelings on the investigations' effectiveness, Rand described the process as "futile".

After several delays, the film version of The Fountainhead was released in 1949. Although it used Rand's screenplay with minimal alterations, she "disliked the movie from beginning to end" and complained about its editing, the acting and other elements.

Atlas Shrugged and Objectivism
Following the publication of The Fountainhead, Rand received many letters from readers, some of whom the book had influenced profoundly. In 1951, Rand moved from Los Angeles to New York City, where she gathered a group of these admirers who met at Rand's apartment on weekends to discuss philosophy. The group included future chair of the Federal Reserve Alan Greenspan, a young psychology student named Nathan Blumenthal (later Nathaniel Branden) and his wife Barbara, and Barbara's cousin Leonard Peikoff. Later, Rand began allowing them to read the manuscript drafts of her new novel, Atlas Shrugged. In 1954, her close relationship with Nathaniel Branden turned into a romantic affair. This change occurred with the knowledge of both their spouses, although historian Jennifer Burns concludes that her husband Frank O'Connor was likely "the hardest hit" emotionally by the affair.

Published in 1957, Atlas Shrugged is considered Rand's magnum opus. She described the novel's theme as "the role of the mind in man's existence—and, as a corollary, the demonstration of a new moral philosophy: the morality of rational self-interest". It advocates the core tenets of Rand's philosophy of Objectivism and expresses her concept of human achievement. The plot involves a dystopian United States in which the most creative industrialists, scientists, and artists respond to a welfare state government by going on strike and retreating to a hidden valley where they build an independent free economy. The novel's hero and leader of the strike, John Galt, describes it as stopping "the motor of the world" by withdrawing the minds of individuals contributing most to the nation's wealth and achievements. The novel contains an exposition of Objectivism in a lengthy monologue delivered by Galt.

Despite many negative reviews, Atlas Shrugged became an international bestseller, but the reaction of intellectuals to the novel discouraged and depressed Rand. Atlas Shrugged was her last completed work of fiction, marking the end of her career as a novelist and the beginning of her role as a popular philosopher.

In 1958, Nathaniel Branden established the Nathaniel Branden Lectures, later incorporated as the Nathaniel Branden Institute (NBI), to promote Rand's philosophy through public lectures. He and Rand co-founded The Objectivist Newsletter (later renamed The Objectivist) in 1962 to circulate articles about her ideas; she later republished some of these articles in book form. Rand was unimpressed by many of the NBI students and held them to strict standards, sometimes reacting coldly or angrily to those who disagreed with her. Critics, including some former NBI students and Branden himself, later said the NBI culture was one of intellectual conformity and excessive reverence for Rand. Some described the NBI or the Objectivist movement as a cult or religion. Rand expressed opinions on a wide range of topics, from literature and music to sexuality and facial hair. Some of her followers mimicked her preferences, wearing clothes to match characters from her novels and buying furniture like hers. Some former NBI students believed the extent of these behaviors was exaggerated, and the problem was concentrated among Rand's closest followers in New York.

Later years
Throughout the 1960s and 70s, Rand developed and promoted her Objectivist philosophy through nonfiction and speeches, including annual lectures at the Ford Hall Forum. In answers to audience questions, she took controversial stances on political and social issues. These included supporting abortion rights, opposing the Vietnam War and the military draft (but condemning many draft dodgers as "bums"), supporting Israel in the Yom Kippur War of 1973 against a coalition of Arab nations as "civilized men fighting savages", claiming European colonists had the right to invade and take land inhabited by American Indians, and calling homosexuality "immoral" and "disgusting", despite advocating the repeal of all laws concerning it. She endorsed several Republican candidates for president of the United States, most strongly Barry Goldwater in 1964.

In 1964, Nathaniel Branden began an affair with the young actress Patrecia Scott, whom he later married. Nathaniel and Barbara Branden kept the affair hidden from Rand. As her relationship with Nathaniel Branden deteriorated, Rand had her husband be present for difficult conversations between her and Branden. In 1968, Rand learned about Branden's relationship with Scott. Though her romantic involvement with Nathaniel Branden was already over, Rand ended her relationship with both Brandens, and the NBI closed. She published an article in The Objectivist repudiating Nathaniel Branden for dishonesty and "irrational behavior in his private life". In subsequent years, Rand and several more of her closest associates parted company.

Rand had surgery for lung cancer in 1974 after decades of heavy smoking. In 1976, she retired from her newsletter and, despite her lifelong objections to any government run program, was enrolled in and subsequently claimed Social Security and Medicare government assistance with the aid of a social worker. Her activities in the Objectivist movement declined, especially after her husband died on November 9, 1979. One of her final projects was a never-completed television adaptation of Atlas Shrugged.

On March 6, 1982, Rand died of heart failure at her home in New York City. Her funeral included a 6 ft floral arrangement in the shape of a dollar sign. In her will, Rand named Peikoff as her heir.

Literary approach, influences and reception
Rand described her approach to literature as "romantic realism". She wanted her fiction to present the world "as it could be and should be", rather than as it was. This approach led her to create highly stylized situations and characters. Her fiction typically has protagonists who are heroic individualists, depicted as fit and attractive. Her villains support duty and collectivist moral ideals. Rand often describes them as unattractive, and some have names that suggest negative traits, such as Wesley Mouch in Atlas Shrugged.

Rand considered plot a critical element of literature, and her stories typically have what biographer Anne Heller described as "tight, elaborate, fast-paced plotting". Romantic triangles are a common plot element in Rand's fiction; in most of her novels and plays, the main female character is romantically involved with at least two men.

Influences
In school, Rand read works by Fyodor Dostoevsky, Victor Hugo, Edmond Rostand, and Friedrich Schiller, who became her favorites. She considered them to be among the "top rank" of Romantic writers because of their focus on moral themes and their skill at constructing plots. Hugo was an important influence on her writing, especially her approach to plotting. In the introduction she wrote for an English-language edition of his novel Ninety-Three, Rand called him "the greatest novelist in world literature".

Although Rand disliked most Russian literature, her depictions of her heroes show the influence of the Russian Symbolists and other nineteenth-century Russian writing, most notably the 1863 novel What Is to Be Done? by Nikolay Chernyshevsky. Scholars of Russian literature see in Chernyshevsky's character Rakhmetov, an "ascetic revolutionist", the template for Rand's literary heroes and heroines.

Rand's experience of the Russian Revolution and early Communist Russia influenced the portrayal of her villains. Beyond We the Living, which is set in Russia, this influence can be seen in the ideas and rhetoric of Ellsworth Toohey in The Fountainhead, and in the destruction of the economy in Atlas Shrugged.

Rand's descriptive style echoes her early career writing scenarios and scripts for movies; her novels have many narrative descriptions that resemble early Hollywood movie scenarios. They often follow common film editing conventions, such as having a broad establishing shot description of a scene followed by close-up details, and her descriptions of women characters often take a "male gaze" perspective.

Contemporary reviews
The first reviews Rand received were for Night of January 16th. Reviews of the Broadway production were largely positive, but Rand considered even positive reviews to be embarrassing because of significant changes made to her script by the producer. Although Rand believed that We the Living was not widely reviewed, over 200 publications published approximately 125 different reviews. Overall, they were more positive than those she received for her later work. Anthem received little review attention, both for its first publication in England and for subsequent re-issues.

Rand's first bestseller, The Fountainhead, received far fewer reviews than We the Living, and reviewers' opinions were mixed. Lorine Pruette's positive review in The New York Times, which called the author "a writer of great power" who wrote "brilliantly, beautifully and bitterly", was one that Rand greatly appreciated. There were other positive reviews, but Rand dismissed most of them for either misunderstanding her message or for being in unimportant publications. Some negative reviews said the novel was too long; others called the characters unsympathetic and Rand's style "offensively pedestrian".

Atlas Shrugged was widely reviewed, and many of the reviews were strongly negative. Atlas Shrugged received positive reviews from a few publications, but Rand scholar Mimi Reisel Gladstein later wrote that "reviewers seemed to vie with each other in a contest to devise the cleverest put-downs", with reviews including comments that it was "written out of hate" and showed "remorseless hectoring and prolixity". Whittaker Chambers wrote what was later called the novel's most "notorious" review for the conservative magazine National Review. He accused Rand of supporting a godless system (which he related to that of the Soviets), claiming, "From almost any page of Atlas Shrugged, a voice can be heard ... commanding: 'To a gas chamber—go!.

Rand's nonfiction received far fewer reviews than her novels. The tenor of the criticism for her first nonfiction book, For the New Intellectual, was similar to that for Atlas Shrugged. Philosopher Sidney Hook likened her certainty to "the way philosophy is written in the Soviet Union", and author Gore Vidal called her viewpoint "nearly perfect in its immorality". These reviews set the pattern for reaction to her ideas among liberal critics. Her subsequent books got progressively less review attention.

Academic assessments of Rand's fiction
Academic consideration of Rand as a literary figure during her life was limited. Mimi Reisel Gladstein could not find any scholarly articles about Rand's novels when she began researching her in 1973, and only three such articles appeared during the rest of the 1970s. Since her death, scholars of English and American literature have continued largely to ignore her work, although attention to her literary work has increased since the 1990s. Several academic book series about important authors cover Rand and her works, as do popular study guides like CliffsNotes and SparkNotes. In The Literary Encyclopedia entry for Rand written in 2001, John David Lewis declared that "Rand wrote the most intellectually challenging fiction of her generation." In 2019, Lisa Duggan described Rand's fiction as popular and influential on many readers, despite being easy to criticize for "her cartoonish characters and melodramatic plots, her rigid moralizing, her middle- to lowbrow aesthetic preferences ... and philosophical strivings".

Philosophy
Rand called her philosophy "Objectivism", describing its essence as "the concept of man as a heroic being, with his own happiness as the moral purpose of his life, with productive achievement as his noblest activity, and reason as his only absolute". She considered Objectivism a systematic philosophy and laid out positions on metaphysics, epistemology, ethics, aesthetics, and political philosophy.

Metaphysics and epistemology
In metaphysics, Rand supported philosophical realism and opposed anything she regarded as mysticism or supernaturalism, including all forms of religion. Rand believed in free will as a form of agent causation and rejected determinism.

In aesthetics, Rand defined art as a "selective re-creation of reality according to an artist's metaphysical value-judgments". According to her, art allows philosophical concepts to be presented in a concrete form that can be grasped easily, thereby fulfilling a need of human consciousness. As a writer, the art form Rand focused on most closely was literature. In works such as The Romantic Manifesto and The Art of Fiction, she described Romanticism the approach that most accurately reflects the existence of human free will.

In epistemology, Rand considered all knowledge to be based on forming higher levels of understanding from sense perception, the validity of which she considered axiomatic. She described reason as "the faculty that identifies and integrates the material provided by man's senses". Rand rejected all claims of non-perceptual knowledge, including instinct,' 'intuition,' 'revelation,' or any form of 'just knowing. In her Introduction to Objectivist Epistemology, Rand presented a theory of concept formation and rejected the analytic–synthetic dichotomy. She believed epistemology was a foundational branch of philosophy and considered the advocacy of reason to be the single most significant aspect of her philosophy.

Commentators, including Hazel Barnes, Nathaniel Branden, and Albert Ellis, have criticized Rand's focus on the importance of reason. Barnes and Ellis said Rand was too dismissive of emotion and failed to recognize its importance in human life. Branden said Rand's emphasis on reason led her to denigrate emotions and create unrealistic expectations of how consistently rational human beings should be.

Ethics and politics
In ethics, Rand argued for rational and ethical egoism (rational self-interest), as the guiding moral principle. She said the individual should "exist for his own sake, neither sacrificing himself to others nor sacrificing others to himself". Rand referred to egoism as "the virtue of selfishness" in her book of that title. In it, she presented her solution to the is–ought problem by describing a meta-ethical theory that based morality in the needs of "man's survival qua man", which requires the use of a rational mind. She condemned ethical altruism as incompatible with the requirements of human life and happiness, and held the initiation of force was evil and irrational, writing in Atlas Shrugged that "Force and mind are opposites".

Rand's ethics and politics are the most criticized areas of her philosophy. Several authors, including Robert Nozick and William F. O'Neill in two of the earliest academic critiques of her ideas, said she failed in her attempt to solve the is–ought problem. Critics have called her definitions of egoism and altruism biased and inconsistent with normal usage. Critics from religious traditions oppose her atheism and her rejection of altruism.

Rand's political philosophy emphasized individual rights, including property rights. She considered laissez-faire capitalism the only moral social system because in her view it was the only system based on protecting those rights. Rand opposed collectivism and statism, which she considered to include many specific forms of government, such as communism, fascism, socialism, theocracy, and the welfare state. Her preferred form of government was a constitutional republic that is limited to the protection of individual rights. Although her political views are often classified as conservative or libertarian, Rand preferred the term "radical for capitalism". She worked with conservatives on political projects but disagreed with them over issues such as religion and ethics. Rand rejected anarchism as a naive theory based in subjectivism that would lead to collectivism in practice, and denounced libertarianism, which she associated with anarchism.

Several critics, including Nozick, have said her attempt to justify individual rights based on egoism fails. Others, like libertarian philosopher Michael Huemer, have gone further, saying that her support of egoism and her support of individual rights are inconsistent positions. Some critics, like Roy Childs, have said that her opposition to the initiation of force should lead to support of anarchism, rather than limited government.

Relationship to other philosophers
Except for Aristotle, Thomas Aquinas and classical liberals, Rand was sharply critical of most philosophers and philosophical traditions known to her. Acknowledging Aristotle as her greatest influence, Rand remarked that in the history of philosophy she could only recommend "three A's"—Aristotle, Aquinas, and Ayn Rand. In a 1959 interview with Mike Wallace, when asked where her philosophy came from, she responded: "Out of my own mind, with the sole acknowledgement of a debt to Aristotle, the only philosopher who ever influenced me."

In an article for the Claremont Review of Books, political scientist Charles Murray criticized Rand's claim that her only "philosophical debt" was to Aristotle. He asserted her ideas were derivative of previous thinkers such as John Locke and Friedrich Nietzsche. Rand took early inspiration from Nietzsche, and scholars have found indications of this in Rand's private journals. In 1928, she alluded to his idea of the "superman" in notes for an unwritten novel whose protagonist was inspired by the murderer William Edward Hickman. There are other indications of Nietzsche's influence in passages from the first edition of We the Living (which Rand later revised), and in her overall writing style. By the time she wrote The Fountainhead, Rand had turned against Nietzsche's ideas, and the extent of his influence on her even during her early years is disputed. Rand's views also may have been influenced by the promotion of egoism among the Russian nihilists, including Chernyshevsky and Dmitry Pisarev, although there is no direct evidence that she read them.

Rand considered Immanuel Kant her philosophical opposite and "the most evil man in mankind's history"; she believed his epistemology undermined reason and his ethics opposed self-interest. Philosophers George Walsh and Fred Seddon have argued she misinterpreted Kant and exaggerated their differences. She was also critical of Plato and viewed his differences with Aristotle on questions of metaphysics and epistemology as the primary conflict in the history of philosophy.

Rand's relationship with contemporary philosophers was mostly antagonistic. She was not an academic and did not participate in academic discourse. She was dismissive of critics and wrote about ideas she disagreed with in a polemical manner without in-depth analysis. Academic philosophers in turn viewed her negatively and dismissed her as an unimportant figure who should not be considered a philosopher or given any serious response.

Early academic reaction
During Rand's lifetime, her work received little attention from academic scholars. In 1967, John Hospers discussed Rand's ethical ideas in the second edition of his textbook, An Introduction to Philosophical Analysis. That same year, Hazel Barnes included a chapter critiquing Objectivism in her book An Existentialist Ethics. When the first full-length academic book about Rand's philosophy appeared in 1971, its author declared writing about Rand "a treacherous undertaking" that could lead to "guilt by association" for taking her seriously. A few articles about Rand's ideas appeared in academic journals before her death in 1982, many of them in The Personalist. One of these was "On the Randian Argument" by libertarian philosopher Robert Nozick, who criticized her meta-ethical arguments. In the same journal, other philosophers argued that Nozick misstated Rand's case. In an article responding to Nozick, Douglas Den Uyl and Douglas B. Rasmussen defended her positions, but described her style as "literary, hyperbolic and emotional".

After her death, interest in Rand's ideas increased gradually. The Philosophic Thought of Ayn Rand, a 1984 collection of essays about Objectivism edited by Den Uyl and Rasmussen, was the first academic book about Rand's ideas published after her death. In one essay, political writer Jack Wheeler wrote that despite "the incessant bombast and continuous venting of Randian rage", Rand's ethics are "a most immense achievement, the study of which is vastly more fruitful than any other in contemporary thought". In 1987, the Ayn Rand Society was founded as an affiliate of the American Philosophical Association.

In a 1995 entry about Rand in Contemporary Women Philosophers, Jenny A. Heyl described a divergence in how different academic specialties viewed Rand. She said that Rand's philosophy "is regularly omitted from academic philosophy. Yet, throughout literary academia, Ayn Rand is considered a philosopher." Writing in the 1998 edition of the Routledge Encyclopedia of Philosophy, political theorist Chandran Kukathas summarized the mainstream philosophical reception of her work in two parts. He said most commentators view her ethical argument as an unconvincing variant of Aristotle's ethics, and her political theory "is of little interest" because it is marred by an "ill-thought out and unsystematic" effort to reconcile her hostility to the state with her rejection of anarchism. The Journal of Ayn Rand Studies, a multidisciplinary, peer-reviewed academic journal devoted to the study of Rand and her ideas, was established in 1999.

21st-century academic reaction
In 2009, historian Jennifer Burns identified "an explosion of scholarship" about Rand since 2000, although as of that year, few universities included Rand or Objectivism as a philosophical specialty or research area. From 2002 to 2012, over 60 colleges and universities accepted grants from the charitable foundation of BB&T that required teaching Rand's ideas or works; in some cases, the grants were controversial or even rejected because of the requirement to teach about Rand.

In a 2010 essay for the Cato Institute, Huemer argued very few people find Rand's ideas convincing, especially her ethics. He attributed the attention she receives to her being a "compelling writer", especially as a novelist. In 2012, the Pennsylvania State University Press agreed to take over publication of The Journal of Ayn Rand Studies, and the University of Pittsburgh Press launched an "Ayn Rand Society Philosophical Studies" series based on the Society's proceedings. The Fall 2012 update to the entry about Rand in the Stanford Encyclopedia of Philosophy said that "only a few professional philosophers have taken her work seriously". That same year, political scientist Alan Wolfe dismissed Rand as a "nonperson" among academics, an attitude that writer Ben Murnane later described as "the traditional academic view" of Rand. In a 2018 article for Aeon, philosopher Skye C. Cleary wrote: "Philosophers love to hate Ayn Rand. It's trendy to scoff at any mention of her." However, Cleary said that because many people take Rand's ideas seriously, philosophers "need to treat the Ayn Rand phenomenon seriously" and provide refutations rather than ignoring her.

In 2020, media critic Eric Burns said, "Rand is surely the most engaging philosopher of my lifetime", but "nobody in the academe pays any attention to her, neither as an author nor a philosopher". That same year, the editor of a collection of critical essays about Rand said academics who disapproved of her ideas had long held "a stubborn resolve to ignore or ridicule" her work, but he believed more were engaging with her work in recent years.

Popular interest
With over 37 million copies sold, Rand's books continue to be read widely. A survey conducted for the Library of Congress and the Book of the Month Club in 1991 asked club members to name the most influential book in their lives. Rand's Atlas Shrugged was the second most popular choice, after the Bible. Although Rand's influence has been greatest in the United States, there has been international interest in her work.

Rand's contemporary admirers included fellow novelists, like Ira Levin, Kay Nolte Smith and L. Neil Smith; she has influenced later writers like Erika Holzer, Terry Goodkind, and comic book artist Steve Ditko. Rand provided a positive view of business and subsequently many business executives and entrepreneurs have admired and promoted her work. Businessmen such as John Allison of BB&T and Ed Snider of Comcast Spectacor have funded the promotion of Rand's ideas.

Television shows, movies, songs, and video games have referred to Rand and her works. Throughout her life she was the subject of many articles in popular magazines, as well as book-length critiques by authors such as the psychologist Albert Ellis and Trinity Foundation president John W. Robbins. Rand or characters based on her figure prominently in novels by American authors, including Kay Nolte Smith, Mary Gaitskill, Matt Ruff, and Tobias Wolff. Nick Gillespie, former editor-in-chief of Reason, remarked: "Rand's is a tortured immortality, one in which she's as likely to be a punch line as a protagonist. Jibes at Rand as cold and inhuman run through the popular culture." Two movies have been made about Rand's life. A 1997 documentary film, Ayn Rand: A Sense of Life, was nominated for the Academy Award for Best Documentary Feature. The Passion of Ayn Rand, a 1999 television adaptation of the book of the same name, won several awards. Rand's image also appears on a 1999 U.S. postage stamp illustrated by artist Nick Gaetano.

Rand's works, most commonly Anthem or The Fountainhead, are sometimes assigned as secondary school reading. Since 2002, the Ayn Rand Institute has provided free copies of Rand's novels to teachers who promise to include the books in their curriculum. The Institute had distributed 4.5 million copies in the U.S. and Canada by the end of 2020. In 2017, Rand was added to the required reading list for the A Level Politics exam in the United Kingdom.

Political influence
Although she rejected the labels "conservative" and "libertarian", Rand has had a continuing influence on right-wing politics and libertarianism. Rand is often considered one of the three most important women (along with Rose Wilder Lane and Isabel Paterson) in the early development of modern American libertarianism. David Nolan, one founder of the Libertarian Party, said that "without Ayn Rand, the libertarian movement would not exist". In his history of that movement, journalist Brian Doherty described her as "the most influential libertarian of the twentieth century to the public at large". Political scientist Andrew Koppelman called her "the most widely read libertarian". Historian Jennifer Burns referred to her as "the ultimate gateway drug to life on the right".

The political figures who cite Rand as an influence are usually conservatives (often members of the Republican Party), despite Rand taking some atypical positions for a conservative, like being pro-choice and an atheist. She faced intense opposition from William F. Buckley Jr. and other contributors to the conservative National Review magazine, which published numerous criticisms of her writings and ideas. Nevertheless, a 1987 article in The New York Times called her the Reagan administration's "novelist laureate". Republican congressmen and conservative pundits have acknowledged her influence on their lives and have recommended her novels. She has influenced some conservative politicians outside the U.S., such as Sajid Javid in the United Kingdom, Siv Jensen in Norway, and Ayelet Shaked in Israel.

The financial crisis of 2007–2008 renewed interest in her works, especially Atlas Shrugged, which some saw as foreshadowing the crisis. Opinion articles compared real-world events with the novel's plot. Signs mentioning Rand and her fictional hero John Galt appeared at Tea Party protests. There was increased criticism of her ideas, especially from the political left. Critics blamed the economic crisis on her support of selfishness and free markets, particularly through her influence on Alan Greenspan. In 2015, Adam Weiner said that through Greenspan, "Rand had effectively chucked a ticking time bomb into the boiler room of the US economy". Lisa Duggan said that Rand's novels had "incalculable impact" in encouraging the spread of neoliberal political ideas. In 2021, Cass Sunstein said Rand's ideas could be seen in the tax and regulatory policies of the Trump administration, which he attributed to the "enduring influence" of Rand's fiction.

Objectivist movement

After the closure of the Nathaniel Branden Institute, the Objectivist movement continued in other forms. In the 1970s, Peikoff began delivering courses on Objectivism. In 1979, Peter Schwartz started a newsletter called The Intellectual Activist, which Rand endorsed. She also endorsed The Objectivist Forum, a bimonthly magazine founded by Objectivist philosopher Harry Binswanger, which ran from 1980 to 1987.

In 1985, Peikoff worked with businessman Ed Snider to establish the Ayn Rand Institute, a nonprofit organization dedicated to promoting Rand's ideas and works. In 1990, after an ideological disagreement with Peikoff, David Kelley founded the Institute for Objectivist Studies, now known as The Atlas Society. In 2001, historian John McCaskey organized the Anthem Foundation for Objectivist Scholarship, which provides grants for scholarly work on Objectivism in academia.

Selected works
Fiction and drama:
 * Night of January 16th (performed 1934, published 1968)
 * We the Living (1936, revised 1959)
 * Anthem (1938, revised 1946)
 * The Unconquered (performed 1940, published 2014)
 * The Fountainhead (1943)
 * Atlas Shrugged (1957)
 * The Early Ayn Rand (1984)
 * Ideal (2015)

Non-fiction:
 * Pola Negri (1925)
 * For the New Intellectual (1961)
 * The Virtue of Selfishness (1964)
 * Capitalism: The Unknown Ideal (1966, expanded 1967)
 * The Romantic Manifesto (1969, expanded 1975)
 * The New Left (1971, expanded 1975)
 * Introduction to Objectivist Epistemology (1979, expanded 1990)
 * Philosophy: Who Needs It (1982)
 * Letters of Ayn Rand (1995)
 * Journals of Ayn Rand (1997)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Ayn Rand


text:
Alain Connes

Alain Connes (born 1 April 1947 in Draguignan) is a French mathematician, known for his contributions to the study of operator algebras and noncommutative geometry. He is a professor at the Collège de France, Institut des Hautes Études Scientifiques, Ohio State University and Vanderbilt University. He was awarded the Fields Medal in 1982.

Career
Alain Connes attended high school at in Marseille, and was then a student of the classes préparatoires in. Between 1966 and 1970 he studied at École normale supérieure in Paris, and in 1973 he obtained a PhD from Pierre and Marie Curie University, under the supervision of Jacques Dixmier.

From 1970 to 1974 he was research fellow at the French National Centre for Scientific Research and during 1975 he held a visiting position at Queen's University at Kingston in Canada.

In 1976 he returned to France and worked as professor at Pierre and Marie Curie University until 1980 and at CNRS between 1981 and 1984. Moreover, since 1979 he holds the Léon Motchane Chair at IHES. From 1984 until his retirement in 2017 he held the chair of Analysis and Geometry at Collège de France.

In parallel, he was awarded a distinguished professorship at Vanderbilt University between 2003 and 2012, and at Ohio State University between 2012 and 2021.

In 2000 he was an invited professor at the Conservatoire national des arts et métiers.

Research
Connes' main research interests revolved around operator algebras. Besides noncommutative geometry, he has applied his works in various areas of mathematics and theoretical physics, including number theory, differential geometry and particle physics. Since the 1990s, he has been a proponent of the spectral Standard Model, which gives quantum behaviour to positions in spacetime, sidestepping some of the problems with quantum gravity.

In his early work on von Neumann algebras in the 1970s, he succeeded in obtaining the almost complete classification of injective factors. He also formulated the Connes embedding problem.

Following this, he made contributions in operator K-theory and index theory, which culminated in the Baum–Connes conjecture. He also introduced cyclic cohomology in the early 1980s as a first step in the study of noncommutative differential geometry.

He was a member of Nicolas Bourbaki.

Awards and honours
Connes was awarded the Peccot-Vimont Prize in 1976, the Ampère Prize in 1980, the Fields Medal in 1982, the Clay Research Award in 2000 and the Crafoord Prize in 2001. The French National Centre for Scientific Research granted him the silver medal in 1977 and the gold medal in 2004.

He was an invited speaker at the International Congress of Mathematicians in 1974 at Vancouver and in 1986 at Berkeley, and a plenary speaker at the ICM in 1978 at Helsinki. He was awarded honorary degrees from Queen's University at Kingston in 1979, University of Rome Tor Vergata in 1997, University of Oslo in 1999, University of Southern Denmark in 2009, Université Libre de Bruxelles in 2010 and Shanghai Fudan University in 2017.

Since 1982 he is a member of the French Academy of Sciences. He was elected member of several foreign academies and societies, including the Royal Danish Academy of Sciences and Letters in 1980, the Norwegian Academy of Science and Letters in 1983, the American Academy of Arts and Sciences in 1989, the London Mathematical Society in 1994, the Canadian Academy of Sciences in 1995 (incorporated since 2002 in the Royal Society of Canada), the US National Academy of Sciences in 1997, the Russian Academy of Science in 2003 and the Royal Academy of Science, Letters and Fine Arts of Belgium in 2016.

In 2001 he received (together with his co-authors André Lichnerowicz and Marco Schutzenberger) the Peano Prize for his work Triangle of Thoughts.

Books

 * Alain Connes and Matilde Marcolli, Noncommutative Geometry, Quantum Fields and Motives, Colloquium Publications, American Mathematical Society, 2007, ISBN 978-0-8218-4210-2
 * Alain Connes, André Lichnerowicz, and Marcel-Paul Schutzenberger, Triangle of Thought, translated by Jennifer Gage, American Mathematical Society, 2001, ISBN 978-0-8218-2614-0
 * Jean-Pierre Changeux and Alain Connes, Conversations on Mind, Matter, and Mathematics, translated by M. B. DeBevoise, Princeton University Press, 1998, ISBN 978-0-691-00405-1
 * Alain Connes, Noncommutative Geometry, Academic Press, 1994, ISBN 978-0-12-185860-5

title: Alain Connes


text:
Allan Dwan

Allan Dwan (born Joseph Aloysius Dwan; April 3, 1885 – December 28, 1981) was a pioneering Canadian-born American motion picture director, producer, and screenwriter.

Early life
Born Joseph Aloysius Dwan in Toronto, Ontario, Canada, Dwan was the younger son of commercial traveler of woolen clothing Joseph Michael Dwan (1857–1917) and his wife Mary Jane Dwan (née Hunt). The family moved to the United States when he was seven years old on December 4, 1892, by ferry from Windsor to Detroit, according to his naturalization petition of August 1939. His elder brother, Leo Garnet Dwan (1883–1964), became a physician.

Allan Dwan studied engineering at the University of Notre Dame and then worked for a lighting company in Chicago. He had a strong interest in the fledgling motion picture industry, and when Essanay Studios offered him the opportunity to become a scriptwriter, he took the job. At that time, some of the East Coast movie makers began to spend winters in California where the climate allowed them to continue productions requiring warm weather. Soon, a number of movie companies worked there year-round, and in 1911, Dwan began working part-time in Hollywood. While still in New York, in 1917 he was the founding president of the East Coast chapter of the Motion Picture Directors Association.

Career
Dwan started his directing career by accident in 1911, when he was sent by his employers to California, in order to locate a company that had vanished. Dwan managed to track the company down, and learned that they were waiting for the film's director (who was an alcoholic) to return from a binge (and allowing them to return to work). Dwan wired back to his employers in Chicago, informing them of the situation, and suggested that they disband the company. They wired back, instructing Dwan to direct the film. When Dwan informed the company of the situation, and that their jobs were on the line, they responded: "You're the best damn director we ever saw".

Dwan operated Flying A Studios in La Mesa, California, from August 1911 to July 1912. Flying A was one of the first motion pictures studios in California history. On August 12, 2011, a plaque was unveiled on the Wolff building at Third Avenue and La Mesa Boulevard commemorating Dwan and the Flying A Studios origins in La Mesa, California.

After making a series of westerns and comedies, Dwan directed fellow Canadian-American Mary Pickford in several very successful movies as well as her husband, Douglas Fairbanks, notably in the acclaimed 1922 Robin Hood. Dwan directed Gloria Swanson in eight feature films, and one short film made in the short-lived sound-on-film process Phonofilm. This short, also featuring Thomas Meighan and Henri de la Falaise, was produced as a joke, for the April 26, 1925 "Lambs' Gambol" for The Lambs, with the film showing Swanson crashing the all-male club.

Following the introduction of the talkies, Dwan directed child-star Shirley Temple in Heidi (1937) and Rebecca of Sunnybrook Farm (1938).

Dwan helped launch the career of two other successful Hollywood directors, Victor Fleming, who went on to direct The Wizard of Oz and Gone With the Wind, and Marshall Neilan, who became an actor, director, writer and producer. Over a long career spanning almost 50 years, Dwan directed 125 motion pictures, some of which were highly acclaimed, such as the 1949 box office hit, Sands of Iwo Jima. He directed his last movie in 1961.

Being one of the last surviving pioneers of the cinema, he was interviewed at length for the 1980 documentary series Hollywood.

He died in Los Angeles at the age of 96, and is interred in the San Fernando Mission Cemetery, Mission Hills, California.

Dwan has a star on the Hollywood Walk of Fame at 6263 Hollywood Boulevard.

Daniel Eagan of Film Journal International described Dwan as one of the early pioneers of cinema, stating that his style "is so basic as to seem invisible, but he treats his characters with uncommon sympathy and compassion."

Partial filmography as director

 * The Restless Spirit (1913)
 * Back to Life (1913)
 * Bloodhounds of the North (1913)
 * The Lie (1914)
 * The Honor of the Mounted (1914)
 * The Unwelcome Mrs. Hatch (1914)
 * Remember Mary Magdalen (1914)
 * Discord and Harmony (1914)
 * The Embezzler (1914)
 * The Lamb, the Woman, the Wolf (1914)
 * The End of the Feud (1914)
 * The Test (1914) (*writer)
 * The Tragedy of Whispering Creek (1914)
 * The Unlawful Trade (1914)
 * The Forbidden Room (1914)
 * The Hopes of Blind Alley (1914)
 * Richelieu (1914)
 * Wildflower (1914)
 * A Small Town Girl (1915)
 * David Harum (1915)
 * A Girl of Yesterday (1915)
 * The Pretty Sister of Jose (1915)
 * Jordan Is a Hard Road (1915)
 * The Habit of Happiness (1916)
 * The Good Bad Man (1916)
 * An Innocent Magdalene (1916)
 * The Half-Breed (1916)
 * Manhattan Madness (1916)
 * Accusing Evidence (1916)
 * Panthea (1917)
 * A Modern Musketeer (1917)
 * Bound in Morocco (1918)
 * Headin' South (1918)
 * Mr. Fix-It (1918)
 * He Comes Up Smiling (1918)
 * Cheating Cheaters (1919)
 * The Dark Star (1919)
 * Getting Mary Married (1919)
 * Soldiers of Fortune (1919)
 * In The Heart of a Fool (1920) also producer
 * The Forbidden Thing (1920) also producer
 * A Splendid Hazard (1920)
 * A Perfect Crime (1921)
 * The Sin of Martha Queed (1921)
 * A Broken Doll (1921)
 * Robin Hood (1922)
 * Zaza (1923)
 * Big Brother (1923)
 * Manhandled (1924)
 * Argentine Love (1924)
 * The Coast of Folly (1925)
 * Night Life of New York (1925)
 * Stage Struck (1925)
 * Padlocked (1926)
 * Sea Horses (1926)
 * Summer Bachelors (1926)
 * Tin Gods (1926)
 * French Dressing (1927)
 * The Joy Girl (1927)
 * East Side, West Side (1927)
 * The Big Noise (1928)
 * Frozen Justice (1929)
 * The Iron Mask (1929)
 * Tide of Empire (1929)
 * The Far Call (1929)
 * What a Widow! (1930)
 * Man to Man (1930)
 * Wicked (1931)
 * While Paris Sleeps (1932)
 * Counsel's Opinion (1933)
 * Black Sheep (1935)
 * Navy Wife (1935)
 * High Tension (1936)
 * 15 Maiden Lane (1936)
 * One Mile from Heaven (1937)
 * Heidi (1937)
 * Rebecca of Sunnybrook Farm (1938)
 * Suez (1938)
 * Josette (1938)
 * The Three Musketeers (1939)
 * The Gorilla (1939)
 * Frontier Marshal (1939)
 * Sailor's Lady (1940)
 * Young People (1940)
 * Trail of the Vigilantes (1940)
 * Look Who's Laughing (1941) also producer
 * Rise and Shine (1941)
 * Friendly Enemies (1942)
 * Around the World (1943) also producer
 * Up in Mabel's Room (1944)
 * Abroad with Two Yanks (1944)
 * Getting Gertie's Garter (1945) also screenwriter
 * Brewster's Millions (1945)
 * Rendezvous with Annie (1946)
 * Driftwood (1947)
 * Calendar Girl (1947)
 * Northwest Outpost (1947) also associate producer
 * The Inside Story (1948)
 * Angel in Exile (1948) (with Philip Ford)
 * Sands of Iwo Jima (1949)
 * Surrender (1950)
 * Belle Le Grand (1951)
 * Wild Blue Yonder (1951)
 * I Dream of Jeanie (1952)
 * Montana Belle (1952)
 * Woman They Almost Lynched (1953)
 * Sweethearts on Parade (1953)
 * Silver Lode (1954)
 * Passion (1954)
 * Cattle Queen of Montana (1954)
 * Tennessee's Partner (1955)
 * Pearl of the South Pacific (1955)
 * Escape to Burma (1955)
 * Slightly Scarlet (1956)
 * Hold Back the Night (1956)
 * The Restless Breed (1957)
 * The River's Edge (1957)
 * Enchanted Island (1958)
 * Most Dangerous Man Alive (1961)

title: Allan Dwan