The Only Way America Can Win Against Iran: A Strategy for Total Victory

My personal commentary on the 2026 US and Israeli war with Iran, written while the conflict is still underway. The philosophy of Objectivism, itself, has no position on this particular war, or military strategies.

As I write this, the United States of America, with the most powerful military in the history of the world, stands a very good chance of losing this current war with Iran, started in 2026. The US military has done far more damage to Iran’s government structure, military personnel and military equipment than Iran has done to the US’s.

Yet the level of damage done to the enemy military or country is not what determines who wins and who loses a war. It is the side that gives up its stated objectives and leaves the fight, in the face of determined opposition by the other side, that loses the war.

At the start of the war, Donald Trump stated that he wanted to 1) end the ballistic missile threat of Iran, 2) end Iran’s nuclear weapons program, and 3) end Iran’s support for proxies that threaten US interests and personnel. More recently, he has also stated 4) that the Strait of Hormuz needs to be reopened without any Iranian tolls or fees.

So, if the US ends the war and blockade without a substantial nuclear deal or the seizure of all of Iran’s enriched uranium, without securing Iranian compliance on ballistic missiles, while the Houthi proxies of Iran are threatening shipping in the Bab al-Mandab Strait, and in the process, leaves Iran with the ability to control traffic in the Strait of Hormuz and charge tolls on ships, then this counts as a complete US capitulation and loss of the war.

Unfortunately, Trump’s handling of the Iran war has led to a heavy buildup of pressure on him to stop the war like this, without achieving any of his stated objectives, and while handing at least partial control of the Strait of Hormuz over to Iran. (This control violates all international norms of the seas and amounts to a special privilege granted to the Islamic Republic of Iran that no other nation gets.)

This Iran war has led to major disruptions in the supply of oil and other goods from the Persian Gulf, generating serious shortages and price spikes. Also, as Donald Trump has justified and pursued it, this war is not very popular in America. A July 2026 poll by the University of Maryland found that 52% of Americans think that the US should end the Iran war now, and only 21% thought the US should use military force as necessary to prevent Iran from acquiring nuclear weapons. (The other 79% either favored diplomacy, or didn’t know what they thought.)

But, Donald Trump’s particular justifications and methods of fighting the Iran war aside, I think that a United States war against the Islamic Republic of Iran is completely justified. In fact, I would say that it is among the most justified military actions in the history of the United States: far more so than Vietnam, Korea, World War I, and Iraq, and perhaps even surpassing World War II and the War of 1812.

Why is such a war against Iran so justified? Because of Iran’s very long history of attacking the US by proxy, every chance it gets, and because of the nature of the Islamic Republic regime.

Summary

  • To win a war means to make the other side capitulate and allow you to achieve your objectives, without further forcible opposition.
  • The US war in Iran is unpopular in America and there is mounting pressure on Donald Trump to stop.
  • America is in danger of losing the Iran war of 2026 because, even though it has inflicted massively disproportionate damage to Iran’s government and military, it looks to be the side that will back down from the fight, without achieving its objectives.
  • A war against Iran is fully justified by Iran’s long history of proxy and direct attacks on US facilities and personnel, resulting in hundreds of American deaths. The Islamic Republic is basically the world leader of Islamist terrorism against America, Israel and the West.
  • So the war against Iran should be continued and won. How can this be accomplished? Let’s look at what we know:
  • The Islamic regime of Iran are all religious zealots who will never make a good-faith deal and will never give up their attempts to establish totalitarian Islam as the ruling ideology of the world. The supremacy of Islam and the duty to spread it abroad by revolutionary struggle is in the Islamic Republic’s constitution. These fanatics have shown they don’t care about oil or the Iranian economy, unless they can use them to help the triumph of Shia Islam in the world. The only way to end the ballistic missile and nuclear threat from the Iranian regime is to overthrow that regime.
  • But the Iranian people are different than the Islamic regime, and the large majority, (about 90%) do not support the regime. Their mass protests have been brutally put down by the Islamic regime in a huge massacre. They want freedom, but they need to be trained, armed and organized to be effective in fighting the Islamic Revolutionary Guard Corps (IRGC).
  • The Iranian people are different than the people of Iraq and Afghanistan. They are not tribal, like most Iraqis and Afghanis, and they are much more educated and individualistic than Afghanis. Iranians have already experienced something close to a modern, Western society and lifestyle. Unlike these other two national populations, most Iranians are ready for a transition to a modern, unified, stable, republican government, with democratic elections.
  • Given these facts about the Iranian regime and the Iranian people, I propose a US strategy that frees the Iranian people and effectively leverages them against the regime:
  • The US should employ a few Marine Expeditionary Units (MEUs) to establish a heavily defended base on the southern coast of Iran, in a rural area, (after preparing the area with airstrikes against any IRGC nearby.)
  • With the base established, the US would put out the message to a nearby town that those who wish to be free of the Islamic republic, and do their part to fight it, should come to the base, bringing food, water, and any weapons they have. After depositing their weapons at the entrance to the outer perimeter and undergoing a long-distance strip-search, they would be allowed into the base to take an oath against the regime, be trained and organized. On leaving the base, they would be armed for the fight with the IRGC.
  • When the people of the first town are nearly finished with their training, the call would go out to the next town, and the process would repeat. The process would work its way through nearby towns and cities, until you have an army capable of building itself, taking IRGC weapons, and gradually eliminating the IRGC throughout the entire country.
  • This would all be done, initially, under heavy air defense and under air cover by the US Navy and Air Force.
  • Donald Trump’s negotiations with–and his moody, whiplashing pronouncements on–the Iranian regime have given them hope that they can either get him to compromise away his objectives, or outlast his resolve to defeat them.
  • What you need to win a war is a constant message to the enemy: “You will capitulate, or you will be destroyed; there is no hope of victory for you.” Trump’s negotiations and capricious statements in this war have completely undercut and subverted that message to the Iranian regime. It’s time they heard it loud and clear.

End of Summary


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Why Nationalism is Bad, But Patriotism Can Be Good: Nationalism is Collectivism, But Patriotism Can Be Individualist

“You know what I am? I’m a nationalist.” — Donald Trump

Nationalism has been making a resurgence in the US, Europe and around the world in recent years. Even President Donald Trump, the most powerful leader in the world, declared himself a nationalist.

But what is nationalism? Is it a good thing, a bad thing, or can it be either? In this essay I’ll explore what nationalism means, what its different forms are, and why it’s bad. I’ll discuss how nationalism is different from individualistic patriotism and from merely being an advocate for the nation-state form of government. Both of the latter can be good.

Merriam-Webster’s dictionary defines nationalism as:

loyalty and devotion to a nation…especiallya sense of national consciousness exalting one nation above all others and placing primary emphasis on promotion of its culture and interests as opposed to those of other nations or supranational groups

More precisely, nationalism is an ideological commitment to one’s nation as an end in itself; that is, a commitment apart from one’s own interests and above any commitments to other groups. It is the idea that one must serve the interests of one’s nation, apart from the effects of this service on one’s own life, or on other groups like humanity as a whole. Thus, nationalism endorses the nation-state as the proper form for government to take, and the “nation as a whole” as the ultimate source of moral-political sovereignty. If you’re committed to a nation for some reason other than the “good of the whole nation” as an end in itself–say if you’re a mercenary being paid by it, or if you think the nation is otherwise good for you personally–you are obviously not a nationalist for it, and no one would call you one. So the question of whether you are a nationalist or not is not just a question of whether you’re devoted to a nation or not. It’s also a question of what you aim to achieve by being devoted to a nation. The nationalist does not aim to achieve anything beyond some vision of the “good” or “glory” or “prestige” of the “nation as a whole.”

Nationalism is often contrasted with localism and globalism. Localism, in this context, is the idea that the population of the local city-state, county, or feudal estate is the proper end in itself. It thus implies that local government should be politically independent, with sovereignty stemming from the local populace as a collective. Globalism is the idea that all of humanity should be served by individuals, and thus implies that all of humanity is collectively sovereign. One worldwide government is the appropriate expression of globalism.

All three of these ideas contrast with individualism, which can be described as the idea that there is no moral sovereignty in the individual’s life above himself. That is, the idea that there are no interests above the individual’s to be served, and thus no source of political sovereignty beyond the individuals who live within a nation. I’ll discuss individualism in more detail shortly.

The basic idea of nationalism was well expressed in a strong form by Adolf Hitler:

“It is thus necessary that the individual should finally come to realize that his own pride is of no importance in comparison with the existence of his nation; that the position of the individual ego is conditioned solely by the interests of the nation as a whole; that pride and conceitedness, the feeling that the individual … is superior, so far from being merely laughable, involve great dangers for the existence of the community that is a nation; that above all the unity of a nation’s spirit and will are worth far more than the freedom of the spirit and the will of an individual; and that the higher interests involved in the life of the whole must here set the limits and lay down the duties of interests of the individual.”

“By [Nazi idealism] we understand only the individual’s capacity to make sacrifices for the community, for his fellow men.”

(For references, see Chapter 1, Footnote 1 of The Ominous Parallels, by Leonard Peikoff.)

Nationalism comes in two major forms: civic nationalism and ethnic nationalism. My thesis here is that both are bad, because both are forms of collectivism, and collectivism is false and destructive. To understand this, we have to know what collectivism is. So to set the stage, let me briefly discuss the distinction between individualism and collectivism.

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The Nature of Individual Rights: Short Notes

Bill of Rights - First Ten Amendments to the US ConstitutionSome short notes about the nature of genuine human rights. I start by clearing up some common misconceptions about rights, then discuss what rights actually are.

What Rights Are Not

  1. Rights do not come from religious texts, like the Bible. Biblical Commandments like “Thou shalt not murder,” and “Thou shalt not steal,” don’t provide an answer to what killing counts as murder, or what taking counts as stealing. In the Biblical book of Exodus, priests and leaders may kill those in their community who are not attacking them, and it is apparently not considered murder. (See: Exodus 32:27-29) Also, many early Christians eschewed private property and lived a communal lifestyle, with all things held in common. (Acts 2:42-45) The Judeo-Christian tradition relies on the arbitrary dictates of the Biblical God and does not provide a solid basis for rights to life, liberty and property.
  2. Rights are not moral duties or “side constraints” on purposeful action, as many academic libertarians believe. They don’t have their basis in some vague concept of “inherent human dignity.”
  3. Rights are not means to “general utility”–i.e. the “collective pleasure” of everyone in society–as John Stuart Mill thought.
  4. Rights do not protect need-based claims to goods or services to be provided by other people, such as food, shelter, healthcare, etc. Contra Bernie Sanders, healthcare is not a right.

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Why Facebook and Twitter Can’t Censor Speech

facebook-twitter-instagram-icons-png-social-media-iconsFacebook and Twitter have been banning a lot of conservatives and anti-social justice activists recently, like Paul Joseph Watson, Sargon of Akkad (Carl Benjamin), Tommy Robinson, Milo Yiannopoulos, and Alex Jones. This has commonly been called “censorship” by them and others. But in this essay, I will argue that this is not censorship. It is something fundamentally different from censorship: moderation.

Censorship is always bad. Moderation can be good or bad. But even when it is bad, irrational and/or biased, it should not be regulated by law.

What is Censorship? What is Moderation?

According to Dictionary.com, a censor is “an official who examines books, plays, news reports, motion pictures, radio and television programs, letters, cablegrams, etc., for the purpose of suppressing parts deemed objectionable on moral, political, military, or other grounds.”

“Suppressing” here means “suppressing by using the force of the government.” That is, this is the government punishing citizens and/or confiscating their property (the banned materials in question.)

This is fundamentally different than a citizen regulating the speech of another on his property, as a condition of using it. If someone comes into your house and starts denouncing your wife or mother as a slut, you are within your rights to demand that he leave and to assert your property rights by the force of the police. If you and an opponent have been invited to a debate on abortion, and your opponent, or someone in the crowd, starts screaming about how you’re just privileged and your view is invalid, that person can be asked to leave and forced out if necessary. If someone is continually talking loudly during a movie, again, the theater is within its rights to have that person removed.

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The Elements of Moral Philosophy on Ethical Egoism: A Critique

The Elements of Moral Philosophy - Sixth Edition CoverMany college philosophy classes today discuss ethical egoism. Many take as their main source the work of James and Stuart Rachels, in their book, The Elements of Moral Philosophy. The main philosopher referenced in the Rachels’ discussion of ethical egoism in Elements is Ayn Rand. But their account of Ayn Rand’s Objectivist ethical theory and their arguments against it are problematic. Their account of her theory is not entirely accurate, and their arguments against it miss important considerations.

Here, I will look at how they present ethical egoism, including the arguments they present for and against it. Where appropriate, I’ll use this discussion to show how their conception of Ayn Rand’s theory is faulty. (After this point, I will refer to “Rachels” in the singular. The reader can take it to refer to whichever Rachels is responsible for the essence of the content.)

Part 1: “Duty” and Ayn Rand’s Ethics

On page 63 of Elements (6th Ed.), Rachels says:

[Ethical Egoism] holds that our only duty is to do what is best for ourselves.

This is not a good way to talk about Ayn Rand’s ethical theory, because Rand doesn’t accept moral duties as legitimate. Rand only thought that there were moral obligations, not duties. This may seem like a minor issue of semantics, but it is actually a deeply revealing point about how Ayn Rand’s conception of ethics is different from most other philosophers’.

In the field of morality, a “duty” means a rule that one must allegedly follow, apart from one’s own interests or happiness. When we do something because we see that it will cause something else that we want for our own happiness, we do not call that “following our duty.” For example, if I work and earn money to buy a new gaming computer, my working is not following a duty. It’s doing something in order to get something else for myself. Or again, if I invest in a company to get a larger return on my investment later, we do not say that I am investing out of duty. If I help my wife because her happiness is important to my own, that is not following a duty, but doing something that improves my own life and promotes my happiness. I help her because I genuinely want to, not because I have a “duty” to.

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Video: Why Socialism is Always Oppressive, Dictatorial and Corrupt

I just published a video version of my essay, “Why Socialism is Always Oppressive, Dictatorial and Corrupt.” In it, I explain why socialism, when implemented to a high degree in the real world, results in dictatorship, oppression, rampant corruption, and personality cults.

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Jordan Peterson at OCON: Video and Objectivist Commentary

On July 1, Objectivist Summer Conference 2018 hosted Dr. Jordan Peterson and Dave Rubin in discussion with Objectivists, Dr. Greg Salmieri and Dr. Yaron Brook. Here’s the video of the discussion:

After this discussion, Yaron Brook hosted Greg Salmieri and Dr. Onkar Ghate on his show for some illuminating after-action analysis. Here’s that video:

You can see more interviews and discussions like this by subscribing to Yaron Brook’s YouTube channel, here: The Yaron Brook Show.

You can listen to Greg Salmieri on Ayn Rand’s ethics on the Elucidations philosophy podcast, put out by the University of Chicago, here: Episode 73: Greg Salmieri discusses Ayn Rand’s moral philosophy

On a related note, I am now producing original videos for YouTube. My YouTube channel is here: Sword of Apollo.

See Jordan Peterson Live at OCON 2018 — Yaron Brook Show Announcement

Video

Live Event: Philosophy and the Human Soul

Jordan Peterson will be joining Yaron Brook, Onkar Ghate and Dave Rubin for a conversation at OCON 2018. You can sign up for OCON and see this event in person on Sunday, July 1st, 2018 at the Newport Beach Marriot in Southern California. Scheduled time is 3:30-5:00 pm PDT. Student and young adult discounts are available.

Special event website: http://arioffer.org/SpecialEventatOCON2018

OCON Website: http://ocon.aynrand.org/
#OCON2018

This event will also be streamed live on The Rubin Report and Jordan Peterson’s YouTube channel.

The Yaron Brook Show: https://www.youtube.com/user/ybrook

Video: Why Socialism is Morally Wrong: The Basis of Property Rights

I just published a video version of my essay, “Why Socialism is Morally Wrong: The Basis of Property Rights.” In it, I discuss the “purest” and “most economically reasonable” form of socialism, and I show why it’s immoral and impractical, by the standard of a morality that is pro-human life.

Now, of course, if your morality is against human life on Earth, socialism may be perfectly “moral,” according to your anti-human moral code. And indeed, as Ayn Rand argued in Atlas Shrugged and The Virtue of Selfishness, conventional altruism is one such anti-human moral code. It is the origin of the appeal of socialism to so many people in the past 200 years. This includes, not only Marxists, but utopian and Christian socialists as well.

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Not Everyone is Self-Interested — Why Psychological Egoism is Wrong

Many people today believe that everyone is self-interested at all times. They say that people have no choice but to be selfish, in some way. This is a doctrine of human nature that’s been around for centuries, and it’s called “psychological egoism.” In this video, I’ll explain why this idea is wrong, and how it rests on a confused idea of what self-interest means.

So let’s get right to it. What does self-interest really mean? Does it mean doing whatever you want? No, it doesn’t.

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