Why are there no old Randians?

Libertarian writer Shikha Dalmia says Ayn Rand was right about so much, but fatally wrong about an essential aspect of human nature: the impulse to selflessness and compassion. This explains why she's a cult figure for younger people, but eventually is outgrown. Excerpt:

Most people read Rand when they are young and are deeply moved by her, only to outgrow her by mid-life. Her adherents like to blame this on the moral pusillanimity and irrationality of the readers. But the real problem is perhaps with Rand herself: Her ideology of self-actualization speaks much more to the concerns of the young than the mature--again, because she ignores the "other-interested" side of human nature.

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For example, under Rand's schema would a person who abandons some passion in order to look after an elderly parent have a higher or lower moral standing than someone who doesn't (assuming that the parents are equally worthy)? Will the former be happier? More at peace? Rand gives us no real reason to believe so. In fact, the distinct impression one gets from her work is that an individual's first duty is to cultivating his own passions rather than nurturing his interest in the flourishing of those around him (with the possible exception of one's romantic partner). No surprise then that the virtue of generosity or benevolence, though it has pride of place in the work of Aristotle--the only philosopher to whom Rand acknowledges any intellectual debt--occupies a second-class status in her own work.

The fact is that Rand gets harder to take as one grows older and concerns about those around us become more important than our own personal project of self development. The relentless, single-minded dedication to one's passions that Rand seems to favor requires a coldness of the soul, a narrowing of one's humanity--the natural interest in the fortune of others that Smith alludes to--that most people find is not exactly conducive to their happiness.

This has profound and unfortunate political consequences. On the practical level, it makes it difficult to build a strong and growing anti-government movement based solely on Rand's philosophy, because the older cohort of her followers is falling off on a regular basis. On the theoretical level, Rand's ideas offer no real possibility of developing robust civil society responses to address the needs of those down on their luck. It is difficult to imagine a Randian qua Randian, say, volunteering in a soup kitchen to feed the hungry, or even founding the Fraternal Order of Fellow Randians to provide free health coverage and housing to jobless and homeless Randians. Since misfortune and distress are a normal part of the human condition, a philosophy that offers no positive, private solutions to deal with them will just have a harder time making the case against government intervention stick.