If a human child grew up in a less painful world—if they had never lived in a world of AIDS or cancer or slavery, and so did not know these things as evils that had been triumphantly eliminated—and so did not feel that they were “already done” or that the world was “already changed enough”… Would they take the next step, and try to eliminate the unbearable pain of broken hearts, when someone’s lover stops loving them?
Here is a more instructive thought experiment. Suppose a human child grew up in a painless world and did not feel that pain was already there or that the world had already changed enough. Should she try to create, in that possible world, the kind of pain that Eliezer doesn’t think we should destroy in the actual world?
But what if the source of much of your material in this essay on Ayn Rand’s life is itself inaccurate and untrue? Another author—James Valliant—who wrote on Ayn Rand’s life studied her private journals (that were unavailable to Barbara Branden and Nathaniel Brandon). According to him, the air of cultishness was initiated and encouraged by Nathaniel Brandon, who monitored all of Rand’s guests, visitors, and letters, to ensure that they were not antagonistic to Rand.
A single anecdote should throw enough light on Rand’s character to disprove this hypothesis. The libertarian economist Murray Rothbard was for a time part of Rand’s circle of friends. But when Rand learned that Rothbard’s wife was a Christian, she gave Rothbard six months to convert her to atheism, or else divorce her. Rothbard of course did neither, and was, accordingly, excommunicated soon thereafter.