 Rand is widely credited by Objectivists (Peikoff 1991; Binswanger 1990, 1992; Kelley &amp; Thomas 1999—see Other Internet Resources; Gotthelf 1999; Smith 2000, 2006) with having solved the is-ought problem by showing that morality is essential for long-term survival as a rational being, and so anyone who chooses to live ought to be moral (1961b: 19). But if the choice to live is itself a moral choice, in the sense that we ought to choose to live, then the argument proceeds from an ought to an ought, not from an is to an ought. On the other hand, if the choice to live is a non-moral choice (an idea that’s hard to reconcile with Rand’s general view that all significant choices are moral choices), then suicide can never be wrong, even if it is done for cowardly, irresponsible, or unjust reasons, a view that is obviously incoherent (King 1984 and Narveson 1998 criticize this and other aspects of Rand’s moral views).  Again, if morality is needed only for long-term survival, and choosing death is not immoral, then a suicide-bomber does no wrong in killing innocent people. But people don’t lose their rights just because their killer has decided to kill himself. Darryl Wright seeks to save something of the commonsense view that the suicide-bomber acts wrongly by arguing that his choice to die without good reason “corresponds to a real defect or corruption” in him (Wright 2011: 26–29). But this verdict contradicts the premise that choosing death is not immoral. For if the choice expresses a corruption in the character of the suicide-bomber, then the choice itself is immoral. Moreover, this response leaves untouched the most important criticism of the suicide-bomber’s actions: that he violates other people’s rights by using them as mere means to his own (wicked) ends.