Return to Man-Worship
Just as religion has pre-empted the field of ethics, turning morality against man, so it has usurped the highest moral concepts of our language, placing them outside this earth and beyond man’s reach. “Exaltation” is usually taken to mean an emotional state evoked by contemplating the supernatural. “Worship” means the emotional experience of loyalty and dedication to something higher than man. “Reverence” means the emotion of a sacred respect, to be experienced on one’s knees. “Sacred” means superior to and not-to-be-touched-by any concerns of man or of this earth. Etc.
But such concepts do name actual emotions, even though no supernatural dimension exists; and these emotions are experienced as uplifting or ennobling, without the self-abasement required by religious definitions. What, then, is their source or referent in reality? It is the entire emotional realm of man’s dedication to a moral ideal. Yet apart from the man-degrading aspects introduced by religion, that emotional realm is left unidentified, without concepts, words or recognition.
It is this highest level of man’s emotions that has to be redeemed from the murk of mysticism and redirected at its proper object: man.
It is in this sense, with this meaning and intention, that I would identify the sense of life dramatized in The Fountainhead as man worship.
It is an emotion that a few—a very few—men experience consistently; some men experience it in rare, single sparks that flash and die without consequences; some do not know what I am talking about; some do and spend their lives as frantically virulent spark-extinguishers.
Do not confuse “man worship” with the many attempts, not to emancipate morality from religion and bring it into the realm of reason, but to substitute a secular meaning for the worst, the most profoundly irrational elements of religion. For instance, there are all the variants of modern collectivism (communist, fascist, Nazi, etc.), which preserve the religious-altruist ethics in full and merely substitute “society” for God as the beneficiary of man’s self-immolation. There are the various schools of modern philosophy which, rejecting the law of identity, proclaim that reality is an indeterminate flux ruled by miracles and shaped by whims—not God’s whims, but man’s or “society’s.” These neomystics are not man-worshipers; they are merely the secularizers of as profound a hatred for man as that of their avowedly mystic predecessors.
A cruder variant of the same hatred is represented by those concrete-bound, “statistical” mentalities who—unable to grasp the meaning of man’s volition—declare that man cannot be an object of worship, since they have never encountered any specimens of humanity who deserved it.
The man-worshipers, in my sense of the term, are those who see man’s highest potential and strive to actualize it. . . . [Man-worshipers are] those dedicated to the exaltation of man’s self-esteem and the sacredness of his happiness on earth.