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Individualism -- Meaning, History, Opponents | Yaron Brook Show · Yaron Brook Show

• 0:04
  Speaker 1: A lot of the fundamental prints of lead them rational
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  Speaker 1: self interest, and an individual once this is show. Oh hey, everybody,
• 0:23
  Speaker 1: welcome to your own book show on this Saturday, March
• 0:27
  Speaker 1: twenty first, And as we often do on Saturdays, we're
• 0:32
  Speaker 1: going to take a break from the news. Nothing nothing
• 0:35
  Speaker 1: as far as the one you want, has happened that
• 0:37
  Speaker 1: cannot wait until Monday. Uh you know, no big changes,
• 0:43
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• 0:47
  Speaker 1: a lot, but for our purposes, I can wait till Monday.
• 0:51
  Speaker 1: So you don't wait till Monday unless something happens between
• 0:55
  Speaker 1: now and tomorrow show. And maybe maybe I'll do a
• 0:57
  Speaker 1: show tomorrow if something big happens otherwise Tomorrow, just so
• 1:01
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• 1:04
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• 1:08
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• 1:12
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• 1:14
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• 1:17
  Speaker 1: This is called Altruism is appeasement. Altruism is appeasement. So
• 1:22
  Speaker 1: this is this is going to be further digging into altruism,
• 1:31
  Speaker 1: how it works, how it affects us how it affects
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  Speaker 1: the world. I think a really really important essay. Why
• 1:41
  Speaker 1: does altruism drive appeasement? So check it out, I man,
• 1:46
  Speaker 1: Voice of Reason. Altruism is apiecement tomorrow. I think it's
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  Speaker 1: it's set up as members only, right. Oh wait, it
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  Speaker 1: will be members only. It is members only. Where do
• 2:33
  Speaker 1: I change it anyway? Oh, it's set up as public.
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• 3:35
  Speaker 1: We should have more like a thousand, two thousands. All right,
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  Speaker 1: Today we're going to talk about individualism. We're going to
• 3:42
  Speaker 1: talk about what it is, what it is as defines
• 3:48
  Speaker 1: it and Iran explains it, and then we're going to
• 3:53
  Speaker 1: talk about its history, how that kind of where did
• 3:57
  Speaker 1: individualism come from? It's an idea at the end of
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  Speaker 1: the day, and where did that idea come from, how
• 4:01
  Speaker 1: that idea evolved, because certainly isn't an idea that just
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  Speaker 1: came fully formed, as Iran describes it. So we'll look
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  Speaker 1: at we'll look at the ideas that are that shaped
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  Speaker 1: the concept of individualism throughout history and how those ideas evolved.
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  Speaker 1: And then and we'll look at its opponents. So who
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  Speaker 1: are the enemies of individualism? Who opposes individualism and why
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  Speaker 1: do they oppose it? And what are the arguments that
• 4:31
  Speaker 1: they make and what are the arguments that individualists make
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  Speaker 1: against against them. All right, all right, So let's thought.
• 4:47
  Speaker 1: You know, we've talked, I've talked in the past a
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  Speaker 1: lot about the fact that ultimately the political spectrum, politically,
• 4:54
  Speaker 1: the spectrum really is not left right, which is meaningless,
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  Speaker 1: it doesn't mean anything. But fundamentally the fundamental political spectrums
• 5:02
  Speaker 1: I've described it in an arrow is individualism, collectivism, individualism, collectivism.
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  Speaker 1: So what is what do we mean by individualism? What
• 5:11
  Speaker 1: is individualism? And I'm going to read you from Inman's
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  Speaker 1: definition or description of individualism that she makes in her
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  Speaker 1: essay in the Virtue of Selfishness. The essay is essay
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  Speaker 1: and Racism, and it's appropriate for the essay of racism
• 5:30
  Speaker 1: in the Essay of Racism, because of course, racism is
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  Speaker 1: a collectivistic ideology. Racism is a collectivistic phenomena. It is
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  Speaker 1: treating people as members of a group, not as individuals.
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  Speaker 1: So this is what I writes about individualism. Individualism regard's
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  Speaker 1: man every man as an independent, sovereign entity who possesses
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  Speaker 1: an inalienable right to his own life life, a right
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  Speaker 1: derive from his nature as a rational being. Individualism holds
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  Speaker 1: that a civilized society or any form of association, cooperation,
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  Speaker 1: or peaceful coexistence among men can be achieved only on
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  Speaker 1: the basis of recognition of the recognition of individual rights,
• 6:25
  Speaker 1: and that a group as such has no rights other
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  Speaker 1: than individual rights or its members. So individualism, in Rand's view,
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  Speaker 1: is directly politically associated with individual rights. Individualism is the
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  Speaker 1: idea that we all possess a right to life, to
• 6:46
  Speaker 1: our own life, which means the right to act in
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  Speaker 1: pursuit of our own values using our own mind. Now, individualism,
• 6:59
  Speaker 1: of course, for Rand, is a consequence of a particular ethics,
• 7:07
  Speaker 1: a particular view of morality, of your morality. It says
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  Speaker 1: that your purpose in life is your own life. It's
• 7:18
  Speaker 1: your survival, flourishing happiness. So Iran is an egoist who
• 7:27
  Speaker 1: is advocating for rational, long term selfishness. We should live
• 7:32
  Speaker 1: for ourselves. We are what count as the individuals. The
• 7:37
  Speaker 1: individual is what counts. Your life is what matters as
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  Speaker 1: an individual. So morally, individualism is this just is just
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  Speaker 1: the god political representation manifestation of the idea that each
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  Speaker 1: one of us should live for himself, each one of
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  Speaker 1: us should pursue their own individual happiness, their own individual flourishing.
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  Speaker 1: So it's a political manifestation of particular moral code, which
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  Speaker 1: you know implies that since my life, you know that
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  Speaker 1: human life is the standard, and in my life, my
• 8:31
  Speaker 1: life is the standard the things that lead to my
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  Speaker 1: life with the standards, I need to be left free
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  Speaker 1: fear of cosion, fear of force in order to be
• 8:39
  Speaker 1: able to pursue my values based on my reason. And
• 8:46
  Speaker 1: of course this is all grounded in the idea that
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  Speaker 1: each one of us, the way in which we pursue
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  Speaker 1: ourselves interest, the way to pursue you're flourishing is to
• 9:06
  Speaker 1: basically pursue your nature and our nature's human beings is
• 9:12
  Speaker 1: as a rational animal. Reason is our basic means of survival,
• 9:17
  Speaker 1: and reason is an attribute of the individual, not of
• 9:21
  Speaker 1: the group. So we pursue reason for that that is
• 9:28
  Speaker 1: the way in which we pursue our values. We can
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  Speaker 1: only pursue values through reason. We identify the values appropriate
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  Speaker 1: for human life through reason, and we choose how to
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  Speaker 1: pursue them through reason, and individualism is the political system
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  Speaker 1: that protects a freedom of action to do exactly that
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  Speaker 1: pursue values. This idea that the mind is the source
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  Speaker 1: of values, that the individual mind is the means by
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  Speaker 1: which we choose our values, and the means by which
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  Speaker 1: we pursue them is what necessitates freedom. It's what necessitates
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  Speaker 1: the protection of individual rights. The enemy of the mind
• 10:24
  Speaker 1: is the gun, its force, its causion. This is how Einrand,
• 10:30
  Speaker 1: you know, makes the connection to the mind in the
• 10:35
  Speaker 1: soul of the individualists, which is from the New Intellectual
• 10:39
  Speaker 1: essay The New Intellectual, in the book The New Intellectual.
• 10:43
  Speaker 1: The mind is an attribute of the individual. There's no
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  Speaker 1: such thing as a collective brain. There's no such thing
• 10:49
  Speaker 1: as a collective thought. An agreement reached by a group
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  Speaker 1: of men is only a compromise or an average drawn
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  Speaker 1: upon individual thoughts. It is secondary consequence. The primary act,
• 11:03
  Speaker 1: the process of reason, must be performed by each man alone.
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  Speaker 1: We can divide a meal among many men, we cannot
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  Speaker 1: digest it in a collective stomach. No man can use
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  Speaker 1: his lungs to breathe for another man. No man can
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  Speaker 1: use his brain to think for another. All the functions
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  Speaker 1: of body and spirit are private. They cannot be shared
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  Speaker 1: or transferred. We inherit the product of thought of other men.
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  Speaker 1: We inherit the wheel. We make the card a cart.
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  Speaker 1: The cart becomes an automobile, the automobile becomes an airplane.
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  Speaker 1: But all through the process, what we receive from others
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  Speaker 1: is only the end product of their thinking. The moving
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  Speaker 1: force is the creative faculty, which takes this product as material,
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  Speaker 1: uses it, and originates the next step. This creative faculty
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  Speaker 1: cannot be given or received, shared or borrowed. It belongs
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  Speaker 1: to a single individual man, that which it creates as
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  Speaker 1: the property of the creator. Men learn from one another,
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  Speaker 1: but all learning is only the exchange of material. No
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  Speaker 1: man can give another the capacity to think. Yet that
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  Speaker 1: capacity is our only means of survival. So for Randy,
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  Speaker 1: idea that reason is our means of survival, that the
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  Speaker 1: mind is our tool to flourish, is the basis of
• 12:39
  Speaker 1: a view of individualism. It's a basis of a view
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  Speaker 1: of individualism. The individual is an end in himself politically
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  Speaker 1: and morally. The individual lives for himself, interacts with others.
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  Speaker 1: A trader does in copper or walks away. So the
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  Speaker 1: conception of individualism is consistent with, you know, completely consistent
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  Speaker 1: with capitalism. Capitalism is just another angle on the same concept,
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  Speaker 1: on the same idea of freedom, freedom from coercion, freedom
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  Speaker 1: for force of the idea that the WOLO government is singular.
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  Speaker 1: That is the protection of individual rights and nothing else.
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  Speaker 1: We as individuals are free, should be free to pursue
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  Speaker 1: our own lives. That's it. That is a political manifestation
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  Speaker 1: of individualism. It is freedom. It is a system of
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  Speaker 1: government to protectile rights and leaves us alone. Individualism is
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  Speaker 1: not living on a desert island. It is not the
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  Speaker 1: idea of an optimistic individuals who don't care about anybody
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  Speaker 1: else and who just live alone in some isolated place.
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  Speaker 1: I mean, in reality a minds in a sense are
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  Speaker 1: isolated in the sense that we have to think, but
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  Speaker 1: they're not isolated in the sense that we can communicate
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  Speaker 1: with others, learn from others, exchange ideas with others, and
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  Speaker 1: allow for improved thinking. We learn, We trade intellectually, spiritually,
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  Speaker 1: and materially. So individualism is not optimism, it's not isolationism.
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  Speaker 1: It is a recognition that our life serves as the
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  Speaker 1: standard for the values we choose. It is the recognition
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  Speaker 1: that we a sovereign of our own life. We're independent,
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  Speaker 1: and then nobody has a right to derive to sorry
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  Speaker 1: deprive us from a life or for the products that
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  Speaker 1: we produce. So we have an available, an inaliable right
• 15:15
  Speaker 1: as individuals to live our own life. We have an
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  Speaker 1: enabled right to our own life. All other rights, right
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  Speaker 1: to property, the right to the right to fee, speech,
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  Speaker 1: the right to liberty, All of these rights are derived
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  Speaker 1: from this fundamental right, the only real right, which is
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  Speaker 1: the right to life. Everything else is a derivative. Now,
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  Speaker 1: individualism also does not mean the person who is an
• 15:49
  Speaker 1: anti conformist who goes against the group. That is a
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  Speaker 1: fake individualism. Individualism means consciously rationally pursuing your own path.
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  Speaker 1: But rejection of the group is accepting the group's standard.
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  Speaker 1: The group determines what you will do because what you
• 16:20
  Speaker 1: will do is reject them. The idea is not to
• 16:25
  Speaker 1: reject the group, not to accept the group. The idea
• 16:28
  Speaker 1: is to trade your own path determined by your own mind.
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  Speaker 1: So it's you, your mind, your individual mind. Individualism is
• 16:48
  Speaker 1: not the idea that we should do whatever we feel
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  Speaker 1: like and pursue whatever whim we happen to have. This
• 16:59
  Speaker 1: is uh, you know. In some places, this is what
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  Speaker 1: is perceived as individualism. No feelings. On the primaries, feelings
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  Speaker 1: are not tools of cognition. It is to do what
• 17:15
  Speaker 1: is rational for us to do using reality, facts, logic,
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  Speaker 1: reason as our standard. So to be an independent managed
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  Speaker 1: to be a rational man. To be an individual to
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  Speaker 1: be individualistic, deliver as an individualist is to live rationally.
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  Speaker 1: To be an individualist doesn't mean exploiting other people. It
• 17:51
  Speaker 1: means you should not be exploited by others, But it
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  Speaker 1: doesn't mean you should exploit other people. You negate your
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  Speaker 1: own rights when you violate somebody else's, and you morally
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  Speaker 1: you negate your own life by negating somebody else's, your
• 18:13
  Speaker 1: own independence by negating somebody else's independence. This is what
• 18:19
  Speaker 1: Rand writes in a textbook of Americanism, which you can
• 18:22
  Speaker 1: find in Jonathan Honing's Where Is It Ye? A New
• 18:32
  Speaker 1: Textbook of Americanism. You can find the essay in here,
• 18:36
  Speaker 1: so check it out. It's the Politics of vine Man,
• 18:39
  Speaker 1: New Textbook of Americanism Jonathan Honing. Check it out on Amazon.
• 18:44
  Speaker 1: She writes, do not make the mistake of the ignorant
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  Speaker 1: who thinks that an individualist is a man who says,
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  Speaker 1: I'll do is I please everyone else at anyone's everyone
• 18:54
  Speaker 1: else's expense. An individualist is a man who recognizes the
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  Speaker 1: inalienable rights of men his own and those of others.
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  Speaker 1: An individualist is a man who says, I will not
• 19:05
  Speaker 1: run anyone's life, nor let anyone run mine. I will
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  Speaker 1: not rule nor be ruled. I will not be a
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  Speaker 1: master nor a slave. I will not sacrifice myself to anyone,
• 19:19
  Speaker 1: nor sacrifice anyone to myself. So individualism is the idea
• 19:32
  Speaker 1: of living for yourself morally by the use of your
• 19:38
  Speaker 1: mind and politically. That the government's job is to protect
• 19:43
  Speaker 1: our ability to do so by eliminating cousion force authority
• 19:51
  Speaker 1: from our lives, protecting us from those who would use force, fraud,
• 19:58
  Speaker 1: deception to take our stuff and to take our life,
• 20:08
  Speaker 1: to take our values. Rand also writes, and what is capitalism?
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  Speaker 1: Mankind is not an entity, not an organism or color bush.
• 20:23
  Speaker 1: The entity involved in production and trade is man. It
• 20:28
  Speaker 1: is with the study of man, not the loose aggregate
• 20:31
  Speaker 1: known as a community, that any science of humanities has
• 20:36
  Speaker 1: to begin. A great deal may be learned about society
• 20:41
  Speaker 1: by studying man, but this process cannot be reversed. Nothing
• 20:46
  Speaker 1: can be learned about man by studying society. By studying
• 20:50
  Speaker 1: the inter relationships of entities one has never identified or defiant.
• 20:55
  Speaker 1: So the first step is always to identify and define
• 21:01
  Speaker 1: the specific entity. And the specific entity when it comes
• 21:04
  Speaker 1: to human beings is the individual individual. All right, So
• 21:11
  Speaker 1: that is individualism, a system that prioritizes Oops, what happened here?
• 21:23
  Speaker 1: This is good? Yeah? Uh, all right, here we go.
• 21:32
  Speaker 1: So that is what individualism means. Now, you know, for
• 21:39
  Speaker 1: Rand and for us as objectivists, individualism means kind of
• 21:45
  Speaker 1: a deep sense of individual responsibility. Right Again, a lot
• 21:49
  Speaker 1: of conservatives talked about individual about responsibility, but to them,
• 21:53
  Speaker 1: it's it's kind of a superficial concept, f us. It
• 21:56
  Speaker 1: means you're responsible for who you are. You're responsible for
• 22:02
  Speaker 1: making yourself into what you are. You build your own character,
• 22:10
  Speaker 1: you build your own soul. You're responsible for what kind
• 22:14
  Speaker 1: of human being you are. You're responsible for what kind
• 22:17
  Speaker 1: of morality morality you live by, you have, You're responsible
• 22:25
  Speaker 1: for your own values and for attaining those values or not.
• 22:31
  Speaker 1: So it's personal responsibility, self reliance. But at the very
• 22:37
  Speaker 1: deepest level, at the level of you create what and
• 22:41
  Speaker 1: who you are. You can only do that given the
• 22:46
  Speaker 1: biological material that you have. You can't change that. But
• 22:55
  Speaker 1: you get through your decisions, through your choice, your decision
• 23:00
  Speaker 1: to think and kind of the choices of the values
• 23:05
  Speaker 1: that you pursue and the virtues that you engage in
• 23:12
  Speaker 1: you shape who you are as an individual. You're not
• 23:19
  Speaker 1: shaped by your community. You're not shaped by the state.
• 23:27
  Speaker 1: You're not shaped by your genes. You're not shaped by
• 23:30
  Speaker 1: your quote, race, or ethnicity. You get to do the shaping. Now,
• 23:38
  Speaker 1: it's true. Then if you don't do it yourself, if
• 23:42
  Speaker 1: you don't do it yourself, then you become a pawn
• 23:47
  Speaker 1: of whatever happens to be in your environment that will
• 23:50
  Speaker 1: ultimately shape you. That I need ultimately determine who and
• 23:54
  Speaker 1: what you are. So it's your responsibility, your responsibility to
• 23:59
  Speaker 1: shape yourself, to make yourself into what you want to become,
• 24:04
  Speaker 1: what you want to be, and how do you do
• 24:07
  Speaker 1: that through the use of reason, rationality, introspection. I saw
• 24:15
  Speaker 1: this funny clip. This isn't a side. Because I saw
• 24:17
  Speaker 1: this clip, I was thinking of commenting on it, but
• 24:20
  Speaker 1: it seems it's Marco and Dreason. In a recent interview,
• 24:22
  Speaker 1: marcol Dreason is the aizaw I guess under Trump. He's
• 24:27
  Speaker 1: a well known, well known Vigia capitalist. He is the
• 24:33
  Speaker 1: founder of Netscape and he he was he was talking
• 24:38
  Speaker 1: about introspection. He says, yeah, we don't. I don't introspect,
• 24:42
  Speaker 1: and uh and and uh you know, uh uh founders
• 24:45
  Speaker 1: and entrepreneurs, we don't introspect. Introspect in a sense is fasciitis, right,
• 24:51
  Speaker 1: We we we just look into the future. We're just
• 24:54
  Speaker 1: driven by the future. We don't. We never introspect. We
• 24:57
  Speaker 1: never think about ourselves. And he said introspection is a monophenomena.
• 25:02
  Speaker 1: It's invented by people in nineteen tens and twenties, by psychologists.
• 25:07
  Speaker 1: Back then, he associated introspection with psychology, introspection with having
• 25:13
  Speaker 1: problems and solving them. Now, yeah, and yeah, real man
• 25:18
  Speaker 1: don't do that was kind of his He didn't say
• 25:21
  Speaker 1: quite like that, but that was his kind of uh interpretation.
• 25:26
  Speaker 1: But his restriction is indeed crucial. Identifying your own values,
• 25:32
  Speaker 1: identifying what you care about, what you don't care about,
• 25:38
  Speaker 1: Identifying whether your values are rational, whether they make sense,
• 25:44
  Speaker 1: you know, thinking about what kind of human being you
• 25:47
  Speaker 1: want to be. All of that is really introspection. It's
• 25:50
  Speaker 1: about thinking about yourself. It's about looking inside yourself, it's
• 25:53
  Speaker 1: about evaluating yourself. So introspection is necessary to create the
• 25:59
  Speaker 1: kind of indivie you want to be again individualism. And
• 26:06
  Speaker 1: of course, you know, introspection is what most philosophers do
• 26:10
  Speaker 1: from the beginning of time, you know, suddenly Plato and
• 26:13
  Speaker 1: Aristotle introspected, and many religious figures introspected. This idea that
• 26:17
  Speaker 1: introspection is a monophenomena that only exists with the discovery
• 26:21
  Speaker 1: of psychology, as I think wrong. But I don't think
• 26:27
  Speaker 1: you can discover I think you know a lot of
• 26:33
  Speaker 1: what we do, what we need to do. You know,
• 26:35
  Speaker 1: to have a good life is to introspect what do
• 26:38
  Speaker 1: we do well or do we do poorly, so that
• 26:40
  Speaker 1: we can move into the future, so that we can
• 26:42
  Speaker 1: become better at what we do now. It's true people
• 26:46
  Speaker 1: who are obsess about constantly thinking about the past and
• 26:49
  Speaker 1: constantly figuring out, you know, what did I do? What
• 26:54
  Speaker 1: did I do? What I should have done right? You know,
• 26:55
  Speaker 1: and without any purpose, without leading to action the future
• 27:00
  Speaker 1: and self improvement. Yeah, I can see that being a waste,
• 27:04
  Speaker 1: And I can see why some people would dismiss dismiss
• 27:09
  Speaker 1: psychology is you know, given given a lot of what
• 27:12
  Speaker 1: psychology is is putting a non essential and insignificant or
• 27:18
  Speaker 1: not significant for most people. But to just dismiss introspection
• 27:23
  Speaker 1: was just anyway, where does this concept of individualism come from?
• 27:30
  Speaker 1: How did it how did it kind of develop historically?
• 27:33
  Speaker 1: I mean, I think there's no question that the basic
• 27:36
  Speaker 1: roots of of of the idea of individualism, of individualism
• 27:41
  Speaker 1: lie really in ancient civilization in Greece and role in
• 27:53
  Speaker 1: classical civilization. Not ancients classical civilization, I mean in ancient Greece.
• 27:59
  Speaker 1: Think is like Socrates emphasize independent reasoning too, should be
• 28:05
  Speaker 1: discovered by the individual mind. Aristotle, you know, thinks of
• 28:13
  Speaker 1: the individual as a rational being, man as a rational being.
• 28:17
  Speaker 1: There's no yet conception politically of individualism. They won't be
• 28:22
  Speaker 1: for a very long time, but there is a certain
• 28:26
  Speaker 1: idea that the individual is a creation of Christianity, and
• 28:28
  Speaker 1: it certainly is not now. Aristotle does say man is
• 28:34
  Speaker 1: also a political animal, right, and politics is kind of
• 28:39
  Speaker 1: a primary But his whole ethics is around individual flourishing,
• 28:44
  Speaker 1: individual happiness, individual well being, and the recognition that we
• 28:52
  Speaker 1: are rational and that's how we learn about the world.
• 28:57
  Speaker 1: The stoics then reduce an idea that you know, every
• 29:02
  Speaker 1: individual possesses kind of individual moral worth and a rational autonomy,
• 29:09
  Speaker 1: and the Stoics. You know, for the Stokes, it's even
• 29:12
  Speaker 1: independent of social status. And you know, Roman law even
• 29:18
  Speaker 1: recognizes a certain level of individual legal identity of contracts,
• 29:24
  Speaker 1: a property, of citizenship rights. Now it's true that during
• 29:32
  Speaker 1: this time the individual is definitely subordinated to something else,
• 29:37
  Speaker 1: the state, the gods, but there is a recognition of
• 29:45
  Speaker 1: a certain level of sovereignty, moral, intellectual, certainly a certain
• 29:54
  Speaker 1: level of autonomy. So the individual exists in Greece and
• 30:00
  Speaker 1: Rome and even politically with a certain level of property rights.
• 30:08
  Speaker 1: Now Christianity adds to this. For Christianity, you know, the
• 30:14
  Speaker 1: individual is the unit that is redeemed. You know, the
• 30:21
  Speaker 1: individual soul matters. You have a in a consciousness, you
• 30:27
  Speaker 1: have a personal moral responsibility. Salvation is individual, it's not
• 30:33
  Speaker 1: tied to a tribe. And this is primal. You think
• 30:36
  Speaker 1: about a rejection of Judaism, where there's a sense in
• 30:39
  Speaker 1: which in Judaism in the Old Testament, a lot of
• 30:45
  Speaker 1: the issues about whether the Jews please God or don't
• 30:50
  Speaker 1: please God, and whether he's going to punish the Jews
• 30:53
  Speaker 1: be favorable about the Jews, but there is a certain
• 30:55
  Speaker 1: level of it's about the collective, it's about the Jews
• 31:00
  Speaker 1: and how they are behaving. Christianity sent to salvation on
• 31:06
  Speaker 1: the individual. It's a universalist religion in a sense. I
• 31:12
  Speaker 1: don't know if it's the first universalist religit because I
• 31:14
  Speaker 1: don't know about kind of Eastern religions and to what
• 31:18
  Speaker 1: extent they were universalists, but it certainly is, in contrast
• 31:23
  Speaker 1: to Judaism universalist. So it's a universalist religion that applies
• 31:31
  Speaker 1: to every individual, no matter the tribe, no matter the race,
• 31:35
  Speaker 1: no matter the class, no matter the state. So again,
• 31:40
  Speaker 1: it's kind of a building on the Greek and Roman
• 31:44
  Speaker 1: idea of the individual, maybe expanding its scope a little
• 31:47
  Speaker 1: bit more, a little bit more to the spiritual, but
• 31:52
  Speaker 1: again the individual is subservient. It rejects in a sense
• 31:57
  Speaker 1: of the individual mind. I mean, in spite of Augustine's
• 32:01
  Speaker 1: idea of in a consciousness and more responsibility, he rejects
• 32:04
  Speaker 1: free will. I don't know how you have moral responsibility
• 32:07
  Speaker 1: without free will. Ultimately, you know you're not sovereign. There's
• 32:14
  Speaker 1: no individual sovereignty, and man is not a rational being,
• 32:20
  Speaker 1: not according to Christianity. You know, knowledge is not achieved
• 32:25
  Speaker 1: through reason. I mean maybe later when they bring Aristotle in,
• 32:30
  Speaker 1: But for the most part, it's achieved through revelation. God
• 32:34
  Speaker 1: is a source of knowledge, not the human mind interacting
• 32:37
  Speaker 1: with reality. So Christianity is definitely a step backwards. While
• 32:46
  Speaker 1: embracing some aspect of what it means to be an
• 32:49
  Speaker 1: individual and expanding maybe the concept, it's also shrinking the concept,
• 32:53
  Speaker 1: expanding it in the one realm and shrinking it in
• 32:55
  Speaker 1: other realms. And in that sense, Christianity is fundamentally anti
• 33:01
  Speaker 1: individual anti individualistic. I mean even the Protestants who then
• 33:08
  Speaker 1: basically through the Reformation say, you know, man has a
• 33:15
  Speaker 1: direct connection to God. Each one of us is individual,
• 33:18
  Speaker 1: is connected to God, and that sens you an individual.
• 33:21
  Speaker 1: But try rejecting an aspect of the Trinity, not even
• 33:28
  Speaker 1: the Trinity, just an aspect of your faith, and Calvin
• 33:32
  Speaker 1: will booon you to steak. Luther will condemn you to help.
• 33:39
  Speaker 1: So conformity is necessary. Being tribal is necessary, even as
• 33:46
  Speaker 1: salvation is individualistic. And you can each read the Bible
• 33:49
  Speaker 1: and interpret it, but not interpretation within the scope of
• 33:54
  Speaker 1: what we tell you it is, even though now for
• 33:56
  Speaker 1: the first time you can actually read it it and
• 33:59
  Speaker 1: you know, Artistanism has this this conflict, and that's why
• 34:02
  Speaker 1: it splinters into a thousand groups because on the one hand,
• 34:05
  Speaker 1: it says, go read the Bible, interpret it. On the
• 34:08
  Speaker 1: other hand, it says, yeah, but you better interpret it
• 34:09
  Speaker 1: like I do. Well. We form little tribes, you know,
• 34:16
  Speaker 1: the Lutherans, the Calvinists, the Episcopalians, the whatever, all the
• 34:20
  Speaker 1: all the all the you know, a thousand different Protestant
• 34:23
  Speaker 1: tribes that each interpreted in a slightly different way. I
• 34:28
  Speaker 1: think the real kind of uh a resurrection, if you will,
• 34:34
  Speaker 1: or the real rediscovery, and and I think elaboration on
• 34:42
  Speaker 1: the individual. It comes during the Renaissance, the renaissances reviving
• 34:48
  Speaker 1: Greek ideas, Greek ideas about the human individual and about
• 34:52
  Speaker 1: his potential, and about his reasoning capability, and about but
• 34:56
  Speaker 1: just the fact that he's different and that his reason
• 35:02
  Speaker 1: is going to manifest differently. And you really can see
• 35:08
  Speaker 1: that in Renaissance art. Renaissance art, every character in a
• 35:15
  Speaker 1: painting is an individual. He's different, he's physically different. But
• 35:24
  Speaker 1: if you look at the expressions, they are uniquely individual,
• 35:29
  Speaker 1: they uniquely theirs. So Renaissance art is embracing implicitly. There's
• 35:37
  Speaker 1: no yet theoretical basis for this, but it is implicitly
• 35:42
  Speaker 1: embracing the idea of individual soul and individual character, an
• 35:48
  Speaker 1: individual being. And it's not just in the way in
• 35:53
  Speaker 1: which individuals are being painted, but it's in the way
• 35:56
  Speaker 1: different painters are painting them. They each have their own
• 36:00
  Speaker 1: individual style, and now paintings are associated with particular painters.
• 36:08
  Speaker 1: During the Dark Ages and some of the Middle Ages,
• 36:12
  Speaker 1: people didn't sign their work and it wasn't identified as
• 36:16
  Speaker 1: any particular artists. That would be too individualistic. Many of
• 36:21
  Speaker 1: the artworks were interchangeable, and the figures in them had
• 36:28
  Speaker 1: no personality, They had no individual soul, they had no
• 36:32
  Speaker 1: individual being. They were interchangeable the people in the paintings
• 36:38
  Speaker 1: of the sculptures and the people making them. So the
• 36:45
  Speaker 1: Renaissance really manifests in this real individuation, the individuation of
• 36:52
  Speaker 1: the characters in the painting, and the individuation of the
• 36:56
  Speaker 1: particular specific styles of the painter. You can, once you
• 37:03
  Speaker 1: practice a little bit, you can identify Michaelangelo versus a
• 37:07
  Speaker 1: Leonardo versus a Refrael versus a Titian or Tintronto, or
• 37:13
  Speaker 1: any one of these Renaissance painters. You can immediately see
• 37:17
  Speaker 1: the differences they have completely individual styles based on the
• 37:22
  Speaker 1: individual values, the individual personalities, the individuals souls. So the
• 37:34
  Speaker 1: Renaissance is when we really get this idea again implicit
• 37:37
  Speaker 1: more than explicit, of the individual of individual, creators of individuals,
• 37:48
  Speaker 1: manifesting individual character. But do we all break through towards
• 37:55
  Speaker 1: individualism as a as a political idea. Happens in the Enlightenment. Now,
• 38:01
  Speaker 1: it couldn't happen without the foundations, I think in the Renaissance,
• 38:06
  Speaker 1: because without the idea of of of the value of
• 38:10
  Speaker 1: individual and the value and the differences, and but the
• 38:14
  Speaker 1: the the the the idea that you know, being your
• 38:19
  Speaker 1: own person has significance, which I think comes in the
• 38:22
  Speaker 1: It comes in the in the in the Renaissance, again
• 38:27
  Speaker 1: mostly implicitly, but much of it based on the explicit
• 38:32
  Speaker 1: philosophy of the Greeks. It is in the Enlightenment that
• 38:36
  Speaker 1: that is given kind of an explicit voice. You know.
• 38:40
  Speaker 1: John Locke argues that individuals have natural rights, they have
• 38:47
  Speaker 1: individual rights, life, liberty, property, and governments exist to protect
• 38:53
  Speaker 1: those rights, to protect those individuals, not rule them, not
• 38:59
  Speaker 1: lure it over them. So there is a recognition of
• 39:03
  Speaker 1: the value and the autonomy of the individual. And it's
• 39:06
  Speaker 1: a thread throughout, you know, the Enlightenment. The perspective is
• 39:11
  Speaker 1: an individualistic perspective. They it's often flawed and some of
• 39:17
  Speaker 1: them taking in directions that are that are completely inappropriate,
• 39:21
  Speaker 1: French Revolution being a big manifestation of that, but that's
• 39:24
  Speaker 1: because they're influenced by none individualistic think is I think
• 39:28
  Speaker 1: is at the same time, so Russau, who is of
• 39:31
  Speaker 1: the Enlightenment, and a sense that he is in the
• 39:33
  Speaker 1: same period of the Enlightenment. But Rusou is rejecting the Enlightenment,
• 39:37
  Speaker 1: and the thing he rejects, the two things he rejects
• 39:39
  Speaker 1: about the Enlightenment, the two essences of the Enlightenment is
• 39:44
  Speaker 1: reason an individualism. Russo is a thorough collectivist, so you
• 40:00
  Speaker 1: know Locke and then followed by the French and Scottish Enlightenment,
• 40:07
  Speaker 1: all basically emphasizing the value of the individual. And of
• 40:10
  Speaker 1: course that is manifest itself in the political theory that
• 40:14
  Speaker 1: inspires the founding of the country. It's two hundred and
• 40:17
  Speaker 1: fifty years, two hundred and fifty years since the signing
• 40:21
  Speaker 1: of the Declaration of Independence, and indeed the signing of
• 40:24
  Speaker 1: the Dictoration of Independence is the signing of the Declaration
• 40:26
  Speaker 1: of Independence of America. But you can also think of
• 40:29
  Speaker 1: it as a signing of the declaration of independence of
• 40:31
  Speaker 1: the individual from the state of the individual, of the
• 40:36
  Speaker 1: creation of a state where individuals independent, where the state's
• 40:43
  Speaker 1: role is to protect those individuals. That is the foundation.
• 40:52
  Speaker 1: So with the creation of America, you have the first individualistic,
• 40:56
  Speaker 1: individualistic society state government ventulus and flounders because almost from
• 41:06
  Speaker 1: the beginning it gets captured by the collectivists and treated
• 41:12
  Speaker 1: They treat people in collectivistic terms. So it's not about
• 41:22
  Speaker 1: judging individuals as individuals, it's not about maintaining their independence.
• 41:26
  Speaker 1: It's not about the rule of law and the abolition
• 41:31
  Speaker 1: of force. No, it is some kind of class, some
• 41:37
  Speaker 1: kind of you know, social consciousness that then drives the
• 41:42
  Speaker 1: extermination the people who somehow subvert the interests of the collector,
• 41:47
  Speaker 1: and that the guillotine is very good at doing. So,
• 41:52
  Speaker 1: individualism becomes the political political doctrine, and it's really at
• 41:56
  Speaker 1: the heart of you know, free countries, starting with America
• 42:02
  Speaker 1: and then spreading to the rest of the world. It's
• 42:06
  Speaker 1: becomes less and less consistent as we move away from America,
• 42:11
  Speaker 1: both in terms of geography and in terms of time.
• 42:15
  Speaker 1: It gets polluted with collectivistic elements as again we get
• 42:21
  Speaker 1: more and more distance from America and mobile distance in
• 42:25
  Speaker 1: time from the founding. But you know, the doctrines of
• 42:31
  Speaker 1: you know, liberal democracy, doctrines that are based on some
• 42:36
  Speaker 1: recognition of individual of individualism, of individual liberty and individual freedom.
• 42:44
  Speaker 1: It's a mixed economy in a sense, it's a mixed ideas.
• 42:50
  Speaker 1: You know, so you know they they You might find
• 42:54
  Speaker 1: thinks to defend freedom of speech and of thought, maybe
• 42:58
  Speaker 1: even lifestyle, but not of economic freedoms, not a property.
• 43:04
  Speaker 1: You'll find others that you know, might defend property rights
• 43:07
  Speaker 1: under some circumstances, but not of the others, and so
• 43:10
  Speaker 1: not real rights, not in the full sense of rights,
• 43:13
  Speaker 1: and and and then don't defend thought and lifestyle. And
• 43:18
  Speaker 1: then others who view individualism as just emotionalism and subjectivism
• 43:26
  Speaker 1: and relativism. It took Ingran, It really took Iran to
• 43:33
  Speaker 1: Harness to take to take this philosophically, to take what
• 43:37
  Speaker 1: John Locke did and integrated with the idea of reason
• 43:42
  Speaker 1: as man's means of survival, which the which the Enlightenment
• 43:45
  Speaker 1: got to some extent, and to present a principal defense
• 43:51
  Speaker 1: of individual rights, a principal defense of individualism. Now note
• 43:57
  Speaker 1: that individualism is always fighting collectivism. Collectivism is everywhere. It's
• 44:03
  Speaker 1: in almost every mixed economy. We supposedly protect individual rights
• 44:08
  Speaker 1: in America except when there's some collective goal, collective purpose
• 44:17
  Speaker 1: that is declared that requires the violation of some people's rights.
• 44:22
  Speaker 1: I don't know, the eradication of poverty or their regulation
• 44:28
  Speaker 1: of business, and then we put aside rights in the
• 44:35
  Speaker 1: name of some collectivistic goals. And the mixed economy is
• 44:38
  Speaker 1: a mixture of collectivism and still some remnants of Enlightenment individualism.
• 44:49
  Speaker 1: And of course the pure forms of collectivism keep rising,
• 44:55
  Speaker 1: they keep coming back. I mean, they're all basically ideas
• 45:02
  Speaker 1: that are trying to get us to a period before
• 45:06
  Speaker 1: the Enlightenment. I mean, before the Enlightenment, people were divided
• 45:09
  Speaker 1: into classes. It was very clear who they were divided
• 45:12
  Speaker 1: into religions, and you know, people were treated based on
• 45:17
  Speaker 1: which class they were in. It was a clear hierarchy.
• 45:20
  Speaker 1: You couldn't move, There was no mobility because you want
• 45:24
  Speaker 1: to treat it as an individual, you would treat it
• 45:26
  Speaker 1: as a member of a particular group. And again that
• 45:29
  Speaker 1: group could be class, it could be religion. And the
• 45:36
  Speaker 1: Enlightenment and capitalism completely destroy that. Now a political system
• 45:42
  Speaker 1: in our economy treats us as individuals, and there are
• 45:45
  Speaker 1: always people who hor a fight by this. They want
• 45:49
  Speaker 1: to take us back to collectivism, and some of them
• 45:52
  Speaker 1: want to do it in the form of communism, and
• 45:54
  Speaker 1: some of them want to do it in the form fascism,
• 45:56
  Speaker 1: and others want to do it in the form of religion.
• 45:59
  Speaker 1: But it's oh, why is this backward looking? It's always
• 46:02
  Speaker 1: a return to the dark ages where the individual didn't count,
• 46:08
  Speaker 1: where the individual doesn't matter. Wait, there's always something greater
• 46:13
  Speaker 1: than yourself. Think about every politician you've heard, every collectivistic
• 46:18
  Speaker 1: collectivist ever has always told you there's a vision, there's
• 46:21
  Speaker 1: some purpose, there's something bigger than you, more important than you.
• 46:25
  Speaker 1: You don't matter. What matters is that vision. And you
• 46:28
  Speaker 1: should be sacrificed for that vision. You should be willing,
• 46:33
  Speaker 1: you should be joyfully sacrificed to that great vision of
• 46:38
  Speaker 1: the politarian, of equality, of the states, of your race
• 46:46
  Speaker 1: of God. It's all the same in the end, it's
• 46:49
  Speaker 1: all rejection of the individual, rejection of individual rights, rejection
• 46:53
  Speaker 1: of individualism in the name of some greater good. And
• 46:58
  Speaker 1: that greater good is group some way, some vision that
• 47:06
  Speaker 1: somebody came up with that you must be sacrificed for,
• 47:13
  Speaker 1: and that has manifested it said earlier, in a welfare state.
• 47:18
  Speaker 1: It's manifest on the left today in identity politics, and
• 47:22
  Speaker 1: on the right in identity politics. It manifests in conformity,
• 47:31
  Speaker 1: in the expectations to conform. So individualism intellectually is this
• 47:48
  Speaker 1: massive achievement. Politically, it's the most significant political achievement in
• 47:54
  Speaker 1: human history. The founding of America, the founding of a
• 47:58
  Speaker 1: land of individualists, land for individualists, a land that is
• 48:04
  Speaker 1: political philosophy is based on the concept of individualism. All right,
• 48:18
  Speaker 1: Note that pretty much everybody, even people who claim to
• 48:23
  Speaker 1: be pro individualism, and there's a lot of people out
• 48:26
  Speaker 1: there who keep saying that pro individualism. I saw a
• 48:29
  Speaker 1: clip from Tucker Carlson claim he's poor individualism. But there's nothing,
• 48:35
  Speaker 1: there's no there there. Almost everybody is an opponent. When
• 48:42
  Speaker 1: you really peel it off enough of individualism. It's ultimately
• 48:52
  Speaker 1: almost everybody out there is driven by some some form
• 48:59
  Speaker 1: of great good, something outside of yourself, and politically, a
• 49:08
  Speaker 1: willingness to define what that is and to demand your
• 49:12
  Speaker 1: sacrifice for it. You know, whether it's on the left,
• 49:21
  Speaker 1: the identity politics, the Marxism, well on the right, the statists,
• 49:29
  Speaker 1: the racists. One interesting phenomena that I've noticed, and this
• 49:36
  Speaker 1: comes from Dugan, but not only from Dugen. I'm reading
• 49:38
  Speaker 1: a book about kind of the evils of the post
• 49:44
  Speaker 1: World War two consensus, and one of the problems this
• 49:49
  Speaker 1: guy says of the post World War two kind of
• 49:52
  Speaker 1: intellectual consensus is it's too individualistic. And for him, individualism,
• 49:58
  Speaker 1: individualism is divorced from reason. Individualism is just the permission
• 50:03
  Speaker 1: to do whatever the hell you feel like doing, the
• 50:06
  Speaker 1: permission to do whatever whatever you want, the permission to do,
• 50:14
  Speaker 1: and to ignore reality. So Dugan do Gin, for example,
• 50:19
  Speaker 1: he says individualism, and I think I showed a clip
• 50:21
  Speaker 1: of this a few months ago. Individualism inevitably leads the
• 50:25
  Speaker 1: transgend transgenderism, because if individualists believe that only that his
• 50:34
  Speaker 1: life is under his control, well, why can't his gender
• 50:37
  Speaker 1: bounder his control? Why can't he just by whim changes
• 50:41
  Speaker 1: gender changes nature. In other words, to them, individualism means
• 50:49
  Speaker 1: wim worshiping versus no. Individualism means living by your reason,
• 50:59
  Speaker 1: to be an individual du and to pursue your individual values.
• 51:02
  Speaker 1: Means rational values, values chosen by reason, and reason means
• 51:09
  Speaker 1: recognizing reality, accepting facts, accepting the metaphysical. So all the
• 51:18
  Speaker 1: eels of the world today, if you listen to the rights,
• 51:24
  Speaker 1: a consequence of individualism, because they associate everything the left
• 51:29
  Speaker 1: does with the individualism, which is a massive tragedy because,
• 51:32
  Speaker 1: of course the left is as far from the individualism
• 51:35
  Speaker 1: as you can get. The left is fundamentally collectivistic. As
• 51:40
  Speaker 1: you can see what their identity politics, you can see
• 51:42
  Speaker 1: what they Marxism, you can see what the rejection of
• 51:45
  Speaker 1: all economic individual rights, property rights, complete rejection of property rights,
• 51:52
  Speaker 1: and ultimately, as we've seen with Woke, a rejection of
• 51:56
  Speaker 1: intellectual rights for no speech. So the collectivistic right wants to,
• 52:07
  Speaker 1: you know, again, discredit individualism by associating it with the
• 52:14
  Speaker 1: worst of the left. Beware of those on the right,
• 52:17
  Speaker 1: the dugids of the world, who are trying to do this.
• 52:20
  Speaker 1: They are mischaracterizes individualism associated with things that have nothing
• 52:26
  Speaker 1: to do with the individual use of reason to pursue values,
• 52:39
  Speaker 1: and those on the left will typically tell you an
• 52:44
  Speaker 1: individualism is associated with atimism, isolationism, the treatment bad treatment
• 52:54
  Speaker 1: of other people, the you know, the the exploitation of others.
• 53:02
  Speaker 1: Both left and right will tell you that individualism undermines meaning, meaning, meaning,
• 53:08
  Speaker 1: which has to come from outside. And if there's no God,
• 53:11
  Speaker 1: has to come out from outside, which means from society,
• 53:13
  Speaker 1: from others. And even if there is God, where else,
• 53:16
  Speaker 1: since there is no god. But even if you think
• 53:18
  Speaker 1: there's a God, it's coming to you from other people.
• 53:22
  Speaker 1: It's a negation of your own mind. So individualism underminds meaning,
• 53:30
  Speaker 1: It under mind's belonging, It under minds social cohesion. And
• 53:34
  Speaker 1: of course it does the exact opposite. But that's what
• 53:38
  Speaker 1: they want you to believe. To be an individualist is
• 53:42
  Speaker 1: not to be isolated. It's to be a trader at
• 53:46
  Speaker 1: every level. To be a trader, the conservatives would want
• 53:57
  Speaker 1: you not to think for yourself. That's what individualism means, right,
• 54:02
  Speaker 1: thinking for yourself, That's what independence means. No, you're not.
• 54:10
  Speaker 1: You cannot create your own soul. You are a creature
• 54:13
  Speaker 1: of your culture, your history, your relationships. Actually, I said
• 54:15
  Speaker 1: that's the right. That's the right and the left. They
• 54:17
  Speaker 1: both agree on this. You're not a self determined being.
• 54:22
  Speaker 1: You're not a self created being. You are a creation
• 54:28
  Speaker 1: of your community, your culture, your history, your relationships, and
• 54:31
  Speaker 1: your DNA. So to me, an individualist means to be
• 54:39
  Speaker 1: detached again isolation, alienation, and left and right agree because
• 54:48
  Speaker 1: left and right are both collectivists. They're both on the
• 54:50
  Speaker 1: other side of the political spectrum. So you know, today,
• 55:05
  Speaker 1: if you look at the attacks on individualism, they come
• 55:08
  Speaker 1: from on the left, from people like Michael Sandel McIntire
• 55:12
  Speaker 1: others who are communitarian. Our very nature is to be
• 55:17
  Speaker 1: part of a community. We get our values from our community,
• 55:20
  Speaker 1: We get ideas from the community. We are not self created.
• 55:25
  Speaker 1: We are creatures of and creations of these communities. They
• 55:33
  Speaker 1: reject individualism as just metaphysically impossible, and to the extent
• 55:38
  Speaker 1: that people strive towards it, it creates what they call it,
• 55:42
  Speaker 1: you know what They would disconnect it self and alienation
• 55:45
  Speaker 1: and rootlessness, and it can ows you obligations, your moral
• 55:52
  Speaker 1: obligations to the community which created you. You've got I
• 55:58
  Speaker 1: don't know. The neo Marxist, the postmodernists who hate the
• 56:05
  Speaker 1: Enlightenment reject the Enlightenment. You know, you are a creation
• 56:11
  Speaker 1: of power, of language of discourse. You're not self created.
• 56:18
  Speaker 1: You might you might have the illusion of having independent thoughts,
• 56:22
  Speaker 1: but your thoughts are are not independent. You can't think
• 56:26
  Speaker 1: for yourself. Coherent rational self interest does not exist. Choice,
• 56:35
  Speaker 1: free will is just it's just made up. You are
• 56:40
  Speaker 1: just a puppet, a plaything in social construct. And of course,
• 56:50
  Speaker 1: now you're getting from the right kind of a nationalist
• 56:52
  Speaker 1: traditionalist view. Individualism is bad. It weakens families, you don't
• 56:59
  Speaker 1: have kids, and individualists, what are you doing? It weakens
• 57:02
  Speaker 1: the nation, It weakens the desire to sacrifice, which is
• 57:07
  Speaker 1: so necessary. And of course it weakens tradition, because tradition
• 57:10
  Speaker 1: is the negation of individual thought. It's the negation of
• 57:13
  Speaker 1: the individual pursuing his own ideas. And of course, as
• 57:21
  Speaker 1: I said, that leads to them all relativism. Of course,
• 57:24
  Speaker 1: declining birth rates and cultural fragmentation and weakness and poverty
• 57:30
  Speaker 1: and bad stuff poor and declining states, nations, and you
• 57:39
  Speaker 1: can go on and on. Right, Egalitarians hate it because well,
• 57:44
  Speaker 1: we're all equal, were all the same. How do you
• 57:47
  Speaker 1: be different? How you bay you be independent? How do
• 57:50
  Speaker 1: you think for yourself? So yeah, and of course us
• 58:02
  Speaker 1: anybody who rejects free will, anybody individual who rejects the
• 58:05
  Speaker 1: independence of the mind, the human mind, the ability to
• 58:11
  Speaker 1: create your own soul and make it. It becomes impossible,
• 58:16
  Speaker 1: all right. So individualism's under attack really from everybody in
• 58:21
  Speaker 1: the culture. Almost no defenders. Even people who advocate for
• 58:24
  Speaker 1: individualism are usually advocating for some kind of mixed economy
• 58:28
  Speaker 1: of individualism, mixture of so to remind you, the individual
• 58:37
  Speaker 1: is not a means to others' ends, is an end
• 58:42
  Speaker 1: in yourself. The individual must not be sacrificed. Each have
• 58:48
  Speaker 1: a right am allel right to your own life. No person,
• 58:56
  Speaker 1: no group, no collective, no government, no entity has the
• 59:01
  Speaker 1: right to sacrifice you for anybody, for anything. Collectivism is
• 59:07
  Speaker 1: thoroughly evil because it is a rejection of this truth.
• 59:12
  Speaker 1: It is a rejection of the individual. Indeed, individualism is
• 59:19
  Speaker 1: the idea more sovereignty of the individual, the political sovereignty
• 59:22
  Speaker 1: of the individual, the intellectual sovereignty of the individual. It
• 59:25
  Speaker 1: starts with the intellectual reason, moral egoism, political individualism slash capitalism.
• 59:40
  Speaker 1: Don't be fooled by the collectivists out there. Don't let
• 59:48
  Speaker 1: them define the terms. You're not a tool, you're not
• 59:56
  Speaker 1: a cog. You're not you know what do you call it.
• 1:00:03
  Speaker 1: You're not constrained by tradition. Your loyalty is not to
• 1:00:09
  Speaker 1: the state. It is to you, to your life. That
• 1:00:13
  Speaker 1: doesn't mean that doesn't get patriotism, by the way, if
• 1:00:16
  Speaker 1: it's earned. So, individualism is both a complete ethical system
• 1:00:25
  Speaker 1: of national egoism and a complete political system of individual rights.
• 1:00:31
  Speaker 1: And it means it means freedom means, freedom means being
• 1:00:36
  Speaker 1: left alone. It means being allowed to use your mind,
• 1:00:42
  Speaker 1: your rational mind, in pursuit of your own values. All right,
• 1:00:51
  Speaker 1: that is my spiel in individualism. That's about an hour.
• 1:00:57
  Speaker 1: Thank you. I appreciate you being here, and we will tune.
• 1:01:02
  Speaker 1: I guess now to your questions, and you can ask
• 1:01:07
  Speaker 1: me questions about anything, including the war, including those of
• 1:01:11
  Speaker 1: you who are upset about the war. All right, let's see,
• 1:01:28
  Speaker 1: Ardie says, what with you wrong? On gas prices skyrocketing?
• 1:01:31
  Speaker 1: Nothing is cheaper, the stock market is tanking. The US
• 1:01:34
  Speaker 1: lost ninety two thousand jobs in February, and employment up,
• 1:01:38
  Speaker 1: farm bankruptcies up. Welcome to the Golden age. Yeah yeah, Now,
• 1:01:43
  Speaker 1: notice that none of those related to the war were
• 1:01:45
  Speaker 1: the other than gas prices. Nothing is cheaper. That's because
• 1:01:51
  Speaker 1: you know, they haven't they haven't stopped inflating the monetary system,
• 1:01:54
  Speaker 1: and tariffs are making everything more expensive. The US last
• 1:01:57
  Speaker 1: ninety two thousand jobs in February. That's Trump's economic policies.
• 1:02:01
  Speaker 1: Unemployment up yeah, because of Trump's economic policies, from bankruptcies
• 1:02:06
  Speaker 1: up yeah. You engage in the trade war, you destroy
• 1:02:10
  Speaker 1: you know, some local industries farming in this case, that
• 1:02:14
  Speaker 1: is Trump's golden age. The war is a necessary one.
• 1:02:18
  Speaker 1: It's just the tragic thing about the war with Ivan
• 1:02:22
  Speaker 1: is the Trump is commanded in chief. That's the main
• 1:02:26
  Speaker 1: problem with the war with you. On all I'll remind
• 1:02:31
  Speaker 1: you that you can ask questions. You can ask questions
• 1:02:34
  Speaker 1: and thus shape the show. Can ask about anything, can
• 1:02:37
  Speaker 1: ask about the war, updates or whatever you want. You
• 1:02:39
  Speaker 1: can challenge me on anything. You can. You can disagree
• 1:02:42
  Speaker 1: with me on anything. Put it in a super chat,
• 1:02:45
  Speaker 1: put it, put it there and uh and we will
• 1:02:48
  Speaker 1: discuss it. That will be uh. In that way, you
• 1:02:52
  Speaker 1: also support the show and UH and you get your
• 1:02:56
  Speaker 1: answer to your question answered and you get to shape
• 1:02:59
  Speaker 1: what I talk about on the show, which is terrific.
• 1:03:04
  Speaker 1: I'll remind you that, let's see, we'll do the sponsors
• 1:03:09
  Speaker 1: on Monday. All right, let's jump in reminder one more
• 1:03:14
  Speaker 1: reminder that if you want to become a monthly supporter
• 1:03:16
  Speaker 1: of the show like a regular supporter, and not worry
• 1:03:19
  Speaker 1: about the super chats and stickers and all of that.
• 1:03:22
  Speaker 1: You can do so, you can do so on Patreon
• 1:03:24
  Speaker 1: patreon dot com. Just go to patreon dot comput in
• 1:03:27
  Speaker 1: your run book show and set it up to make
• 1:03:33
  Speaker 1: monthly contributions could be two dollars, although we up to
• 1:03:36
  Speaker 1: one thousand dollars more, so you don't go for it,
• 1:03:40
  Speaker 1: all right, we just got our first fifty dollars fifty
• 1:03:44
  Speaker 1: dollars super chats, so we're going to start with that.
• 1:03:46
  Speaker 1: We go here by the more money you put in,
• 1:03:49
  Speaker 1: the fast I get to answer your question. I do
• 1:03:52
  Speaker 1: try to answer all questions, but the higher the dollar amount,
• 1:03:55
  Speaker 1: the faster I answered them. All right, fifty dollars from
• 1:03:59
  Speaker 1: author Evans. Was going after the Iranian sorry, was going
• 1:04:03
  Speaker 1: after the trans community. Long hanging fruit. They were testing
• 1:04:08
  Speaker 1: the waters of bigotry. They were faid to go all
• 1:04:11
  Speaker 1: out antisemitic, but no more. Every major right wing personality
• 1:04:16
  Speaker 1: they either flirts with or is an out and out
• 1:04:18
  Speaker 1: anti semit I mean, it certainly was low hanging fruit
• 1:04:23
  Speaker 1: in a sense that it was easy to go with
• 1:04:27
  Speaker 1: the Trans They were doing something that I think most
• 1:04:31
  Speaker 1: Americans and overwhelming majority, not just most and overwhelming majority
• 1:04:34
  Speaker 1: of Americans kind of looked and it certainly didn't understand.
• 1:04:39
  Speaker 1: It seemed wrong to them. It was also kind of
• 1:04:44
  Speaker 1: this typical postmodern thing where let's redefine what it means
• 1:04:50
  Speaker 1: to be male. Let's redefine what it means to be female.
• 1:04:52
  Speaker 1: Litterallydefine man women. Those tongues don't mean anything. Let's ignore
• 1:04:58
  Speaker 1: biological reality. And I'm putting aside certain legitimate issues that
• 1:05:03
  Speaker 1: have to do with trands, and they all legitimate issues.
• 1:05:06
  Speaker 1: I'm putting that aside. I'm just saying the way they
• 1:05:08
  Speaker 1: left presented it was so easy to attack. And what
• 1:05:12
  Speaker 1: happened was it was the one realm in which some
• 1:05:15
  Speaker 1: of these crazy right wingers could come across us relatively saying, yeah,
• 1:05:20
  Speaker 1: this trend stuff that that's kind of crazy. And women
• 1:05:23
  Speaker 1: and I mean men and women's sports that is clearly wrong.
• 1:05:27
  Speaker 1: Men and women bathrooms Wait a minute, there's something upside
• 1:05:31
  Speaker 1: down about that, particularly when bathrooms up quote public. So
• 1:05:37
  Speaker 1: it really created it was, very much from the American
• 1:05:43
  Speaker 1: public perspective, a way to go after the left that
• 1:05:50
  Speaker 1: would appeal to the majority of Americans, and they still
• 1:05:53
  Speaker 1: bring it up. The right still brings it up because
• 1:05:55
  Speaker 1: it's still the issue that resonates best with most people. Right.
• 1:06:02
  Speaker 1: And it's not like they were always scheming anti Semites, right,
• 1:06:08
  Speaker 1: That's not how it works. It's not that like Tucker
• 1:06:11
  Speaker 1: Colson thirty years ago is an anti Semite and is
• 1:06:13
  Speaker 1: just now revealing himself. It's something that develops once you
• 1:06:19
  Speaker 1: adopt a collectivistic mindset, once you embrace collectivism in one
• 1:06:26
  Speaker 1: way or another and you let it kind of impact
• 1:06:31
  Speaker 1: the way you think about the world, and once you
• 1:06:35
  Speaker 1: abandon reason and a fact based interpretation of the world
• 1:06:43
  Speaker 1: of reality, then you become much more open to conspiracies
• 1:06:52
  Speaker 1: and conspiracies as a collectivist, they usually oriented around particular groups,
• 1:07:01
  Speaker 1: and the Jews just pop up. They pop up as
• 1:07:07
  Speaker 1: obvious people to go after because they're successful, because everybody's
• 1:07:13
  Speaker 1: always gone after them, because they reject the majority religion
• 1:07:19
  Speaker 1: and always rejected the majority religion. It's not why in
• 1:07:22
  Speaker 1: its suspect, and yet they're cohesive group. You could do
• 1:07:26
  Speaker 1: that to atheists, but atheists are like individual tend to
• 1:07:29
  Speaker 1: be individuals and they're all they're not a cohesive group.
• 1:07:32
  Speaker 1: So as a collectivist. You viewed your group versus other groups,
• 1:07:40
  Speaker 1: and it's so easy to vilify them. And of course
• 1:07:44
  Speaker 1: there is a rich, rich, rich history of vilifying Jews,
• 1:07:50
  Speaker 1: so you can access that history. And it's once you
• 1:07:54
  Speaker 1: realize that you are, I don't know a white Christian
• 1:07:58
  Speaker 1: who white Christians have always hated Jews, So you can
• 1:08:03
  Speaker 1: immediately access that collectivistic mythology that is associated with anti Semitism,
• 1:08:12
  Speaker 1: and it goes right. We've talked about this right to
• 1:08:15
  Speaker 1: the beginnings of Christianity. The beginnings of Christianity are, to
• 1:08:19
  Speaker 1: a loge extent, the way to build the Christian community
• 1:08:25
  Speaker 1: is to logic extent, by differentiation, by differentiating from the Jews,
• 1:08:34
  Speaker 1: by differentiating from those who would not accept Christ. So
• 1:08:38
  Speaker 1: anti Semitism develops as a response to those who do
• 1:08:46
  Speaker 1: not join our community. And our community is the community
• 1:08:49
  Speaker 1: of Truth, the community of God, the community of the Messiah.
• 1:08:55
  Speaker 1: It must be something wrong with these people. So anti
• 1:09:00
  Speaker 1: Semitism springs out not out of any particular action of Jews,
• 1:09:05
  Speaker 1: the good Jews, the bad Jews. Is Will does good things,
• 1:09:08
  Speaker 1: is Wyll does bad things. It doesn't come from that.
• 1:09:11
  Speaker 1: Every country is like that, every group of human beings
• 1:09:13
  Speaker 1: are like that. It comes from a particularly a need
• 1:09:19
  Speaker 1: to explain the world in simplistic terms, and it comes
• 1:09:22
  Speaker 1: from a link to a particular you know, a set
• 1:09:31
  Speaker 1: of ideas, a set of mythologies, a set of stories
• 1:09:34
  Speaker 1: that are linked to your own collectivistic ideology, so that
• 1:09:48
  Speaker 1: I think develops. So the first manifestation was low hanging fruit.
• 1:09:53
  Speaker 1: We're identifying ourselves as this white wing collective, as this
• 1:09:57
  Speaker 1: white wing ideology, and uh, in order, you know, we're
• 1:10:01
  Speaker 1: Christians and we're nationalists, and we hate the left. That's
• 1:10:05
  Speaker 1: the beginning. And we hate the left, and the easiest
• 1:10:08
  Speaker 1: thing to go after on the left is trans But
• 1:10:12
  Speaker 1: then we have to explain it all. We have to
• 1:10:14
  Speaker 1: come up with explanations about the world. Why are they
• 1:10:17
  Speaker 1: even people on the left? How they how did they
• 1:10:19
  Speaker 1: get polluted that badly? And why are the things in
• 1:10:22
  Speaker 1: the world happening the way they are happening? Ooh, for that,
• 1:10:25
  Speaker 1: we need a deeper explanation. Oh yeah, there's our ancient explanation.
• 1:10:28
  Speaker 1: Explanation always comes back the Jews, right, So, uh, anti Semitism,
• 1:10:47
  Speaker 1: you know, is always, always, always, always rears its ugly
• 1:10:53
  Speaker 1: head whenever you get collectivism you get German collectivism. World
• 1:10:59
  Speaker 1: War two you get you get anti semitism, you get
• 1:11:02
  Speaker 1: Christian collectivism in the beginning of Christianity becoming a religion
• 1:11:09
  Speaker 1: and then striving to be a major religion, you get
• 1:11:12
  Speaker 1: anti semitism. Whenever there you know, wherever we start dividing
• 1:11:17
  Speaker 1: the world into collectives, we need a we need a villain.
• 1:11:23
  Speaker 1: And and uh, the one the left is is not
• 1:11:27
  Speaker 1: enough because you have to explain the left. And the
• 1:11:29
  Speaker 1: explanation of the left is, yeah, the Jews, the Jews
• 1:11:41
  Speaker 1: like numbers says, the right is in civil war? Is it?
• 1:11:45
  Speaker 1: Is it? Really? I think you should question that is
• 1:11:49
  Speaker 1: disagreements in the right. But at the end of the day,
• 1:11:53
  Speaker 1: who's the most consistent rightist, who's the most consistent collectivist?
• 1:11:59
  Speaker 1: And who are they all going to rally around in
• 1:12:02
  Speaker 1: the end? Right?
• 1:12:09
  Speaker 2: So it's superficially in civil war, But fundamentally, the ideology
• 1:12:17
  Speaker 2: is there, and the ideology is the same, and those
• 1:12:21
  Speaker 2: who practiced ideology more consistently ultimately will be.
• 1:12:24
  Speaker 1: The winners in whatever civil war. Whatever disagreements there are
• 1:12:29
  Speaker 1: right now, but a lot of the disagreement ultimately is superficial.
• 1:12:37
  Speaker 1: All right, cluck with all the hatred and ugliness we
• 1:12:44
  Speaker 1: see online discipline in fifty to one hundred years when
• 1:12:47
  Speaker 1: objectivism begins to dominate people's way of thinking and orienting
• 1:12:51
  Speaker 1: towards the world. Yes, I mean I think. I think
• 1:12:54
  Speaker 1: a world of freedom, a world of capitalism, certainly, a
• 1:12:57
  Speaker 1: world of objectivism, is a world of bane violence. It's
• 1:13:03
  Speaker 1: a world of respect and admiration of achievement. And I
• 1:13:10
  Speaker 1: think a lot of the ugliness and a lot of
• 1:13:12
  Speaker 1: the strife which is mostly driven by various collectivistic ideologies
• 1:13:19
  Speaker 1: slamming and fighting against each other and trying to rip
• 1:13:23
  Speaker 1: each other apart, or it's driven by emotion and whim worship.
• 1:13:30
  Speaker 1: It's not driven by reason and rationality. It's not driven
• 1:13:33
  Speaker 1: by individualists who might disagree about a particular interpretation of something.
• 1:13:38
  Speaker 1: Those are usually interesting debates. The hostility, the ugliness all
• 1:13:44
  Speaker 1: comes from collectivism and emotionalism, which usually go together. Collectivism
• 1:13:49
  Speaker 1: and emotionalism, those are the enemies or collectivism and the irrationality. Irrationality,
• 1:13:56
  Speaker 1: those usually go together. I guess we've got out phenomenal
• 1:14:08
  Speaker 1: brainwashed anti Semite in the chat Apac funding control Congress. Yes,
• 1:14:19
  Speaker 1: I mean that sounds so convincing. Why does Congress do
• 1:14:21
  Speaker 1: these crazy things. It's the Jews. Why do we have
• 1:14:26
  Speaker 1: such a bad economy? It's those greedy Jews. Why do
• 1:14:31
  Speaker 1: we go to war with you on? It's in the
• 1:14:34
  Speaker 1: interest of the Jews. And there's no there's no way
• 1:14:40
  Speaker 1: to argue with these people right because there's no fact
• 1:14:43
  Speaker 1: that you can present them. There's literally no fact you
• 1:14:45
  Speaker 1: could present Tommy there will change his mind because this
• 1:14:49
  Speaker 1: is not about facts or evidence or reason or rationality.
• 1:14:55
  Speaker 1: This is about what the tribe believes. This is about
• 1:14:58
  Speaker 1: his tribe versus the other the tribe. This is about
• 1:15:07
  Speaker 1: ancient mythology that if he's accepted it, what are you
• 1:15:11
  Speaker 1: going to do to uproot it? So, I know some
• 1:15:13
  Speaker 1: of you are debating him on the thing. Stop it.
• 1:15:15
  Speaker 1: It's it's useless. There's literally nothing you can say to
• 1:15:19
  Speaker 1: an anti Semite that will change his mind because facts
• 1:15:25
  Speaker 1: reality have long uh you know, he's abandoned faction reality
• 1:15:31
  Speaker 1: long ago. Otherwise he wouldn't be an anti semic. Antisemitism
• 1:15:35
  Speaker 1: is a manifestation and the negation of facts reality. You know.
• 1:15:40
  Speaker 1: Notice the Katau, the country of Kato, spends something like
• 1:15:47
  Speaker 1: ten x or more on lobbying than Apaco Israel does
• 1:15:55
  Speaker 1: ten x and they also spend an enormous amount on
• 1:15:59
  Speaker 1: American universities, which APEK doesn't do and Israel doesn't do.
• 1:16:04
  Speaker 1: And yet nobody is obsessed by the Katari's influence American policy,
• 1:16:10
  Speaker 1: even though they clearly influence Trump in a huge degree.
• 1:16:13
  Speaker 1: But nobody's obsessed by the Kataris are driving everything. The
• 1:16:18
  Speaker 1: Katari has run the world, even though they spend a
• 1:16:21
  Speaker 1: lot more, a lot more, what is a magnitude more,
• 1:16:25
  Speaker 1: and nobody cares. But again, that's facts, and if you
• 1:16:29
  Speaker 1: actually looked at those facts, you would say, oh, there's
• 1:16:32
  Speaker 1: a Katari conspiracy. But that's not how they think, because
• 1:16:36
  Speaker 1: they're not thinking. They're not thinking who funds Congress more
• 1:16:44
  Speaker 1: Kato or Israel or APEC. It's easy katsa by faul.
• 1:16:51
  Speaker 1: Does that matter to anybody? Uh So, it's the negation
• 1:16:57
  Speaker 1: of facts and reality that drives collect stivists, and anti
• 1:17:01
  Speaker 1: Semitism is just one of the very ugliest forms of collectivism.
• 1:17:07
  Speaker 1: And when objectivism wins, the ugliness goes away. The ugliness
• 1:17:14
  Speaker 1: goes away. Not not to say there won't be disputes,
• 1:17:17
  Speaker 1: and not to say there won't be irrational people, There
• 1:17:19
  Speaker 1: still will be you know, we're not utopians, but they
• 1:17:24
  Speaker 1: will be a lot less significant, less important, and a
• 1:17:27
  Speaker 1: lot less influential, and that'll create them much much more,
• 1:17:32
  Speaker 1: But never benevolent universe, James. Will easing the welfare state
• 1:17:39
  Speaker 1: even be that painful if the economy is deregulated beforehand,
• 1:17:45
  Speaker 1: Once individualism is properly embraced, will mixed economies be phased
• 1:17:49
  Speaker 1: out relatively quickly? No, I don't think it'll be that painful.
• 1:17:54
  Speaker 1: I've said this many times. If I were in charge
• 1:17:57
  Speaker 1: of moving us towards capitalism, the first thing I would
• 1:18:02
  Speaker 1: do is massive deregulation, getting the government, you know, disentangled
• 1:18:09
  Speaker 1: from the economy, both in terms of regulations and the
• 1:18:12
  Speaker 1: simplification of taxes and subsidies, and all the things that
• 1:18:18
  Speaker 1: have government intervening in the economy at any level would go.
• 1:18:24
  Speaker 1: And the consequence of that would be dramatic, dramatic expansion
• 1:18:29
  Speaker 1: of economic growth, which would then make it possible to
• 1:18:37
  Speaker 1: start dramatically shrinking welfare. As people enter the workforce, salaries
• 1:18:43
  Speaker 1: and wages are going up because of increased productivity, and
• 1:18:47
  Speaker 1: you can then slowly phase out people's reliance on the office.
• 1:18:51
  Speaker 1: They're not things that have to do with people over
• 1:18:54
  Speaker 1: sixty five or not in the workface workforce, so you know,
• 1:18:58
  Speaker 1: people who have existing conditions or whatever. You know, you'd
• 1:19:02
  Speaker 1: have to maintain some thing for them for a while.
• 1:19:07
  Speaker 1: You would have to phase olde out those out over
• 1:19:10
  Speaker 1: a longer period of time as the market adopts. But
• 1:19:16
  Speaker 1: the state out welfare state could be you know, could
• 1:19:18
  Speaker 1: be phased out pretty quickly because of that, and the
• 1:19:22
  Speaker 1: mixed economy could be eliminated pretty quickly, so you would
• 1:19:25
  Speaker 1: get a big you know, and if you had an
• 1:19:27
  Speaker 1: eight year term, in the first four years you would
• 1:19:31
  Speaker 1: focus most of your attention on deregulation and taxophone and
• 1:19:38
  Speaker 1: in the second four years you would focus on phasing
• 1:19:41
  Speaker 1: out the wealfae state. And even during the first four
• 1:19:44
  Speaker 1: years you would already start with the long term phase
• 1:19:49
  Speaker 1: out of things like so security and medicaid for old people,
• 1:19:52
  Speaker 1: but poor people. Taking away the benefits from poor people
• 1:19:57
  Speaker 1: I think would be the last thing you did. And
• 1:19:59
  Speaker 1: by then, again the economy would be so strong there'd
• 1:20:02
  Speaker 1: be very few people on welfare and there would be
• 1:20:04
  Speaker 1: very little need for welfare. That's how it would do it.
• 1:20:10
  Speaker 1: So I think you're absolutely right, James not to have
• 1:20:13
  Speaker 1: age algorithm Part one. While it takes, while it may
• 1:20:17
  Speaker 1: take one hundred plus years from publication of Attla Shrugged
• 1:20:20
  Speaker 1: to achieve a free society, I would have expected humanity
• 1:20:24
  Speaker 1: to be moving in that direction rather than against it
• 1:20:26
  Speaker 1: at this point. The fall of the bill in Wall
• 1:20:29
  Speaker 1: suggest that freedom and individualism were going to be recognized
• 1:20:32
  Speaker 1: as the new standard going forward. But kantient academics, kantient
• 1:20:38
  Speaker 1: academics throughout the West were successful in overwriting Rand's presence. Yeah,
• 1:20:45
  Speaker 1: I mean, the whole interpretation of the fall of the
• 1:20:47
  Speaker 1: billion Wall was that the mixed economy had won, and
• 1:20:51
  Speaker 1: that liberal democracy had won. It was the end of
• 1:20:54
  Speaker 1: history liberal democracy, the mixed economy had won, and that
• 1:20:58
  Speaker 1: was so a mixture of color, activism, and individualism had won.
• 1:21:03
  Speaker 1: And mixtures are not sustainable. So a mixture like that
• 1:21:07
  Speaker 1: allowed collectivism to rise up again. And while collectivism or
• 1:21:13
  Speaker 1: while communism and collectivism were defeated in the battlefield and
• 1:21:18
  Speaker 1: defeated in the field of the economics, they were not
• 1:21:23
  Speaker 1: defeated in the field of morality. Only irand presented an
• 1:21:28
  Speaker 1: alternative in the field of morality and iron Rand was
• 1:21:30
  Speaker 1: not popular enough and not accepted enough and certainly not
• 1:21:33
  Speaker 1: accepted by the intellectuals. So it doesn't surprise me at all,
• 1:21:40
  Speaker 1: given that the world embraced the mixed economy of altruism
• 1:21:45
  Speaker 1: and some collectivism and you know, some sacrifice and some
• 1:21:50
  Speaker 1: statism and some freedom, that things deteriorated. There was a
• 1:22:00
  Speaker 1: brief period of elation and progress in the eighties and nineties,
• 1:22:05
  Speaker 1: and then as soon as it was challenged in the
• 1:22:07
  Speaker 1: nineties by nine to eleven, then the financial crisis, it
• 1:22:10
  Speaker 1: all collapsed, and then new rights and then new Left
• 1:22:13
  Speaker 1: rose to manifest the collectivism and irrationality there was embedded
• 1:22:19
  Speaker 1: in the idea all along. And yeah, they acknowledged the
• 1:22:23
  Speaker 1: superiority of capitalism from an economic perspective, but yes, culturally, intellectually,
• 1:22:28
  Speaker 1: and most importantly morally, they rejected it. And nobody stood
• 1:22:33
  Speaker 1: up to defend individualism other than Ran. The intellectuals did
• 1:22:38
  Speaker 1: not embrace Rand. And until a significant number of intellectuals
• 1:22:43
  Speaker 1: embrace Rand, you cannot be successful. You cannot be successful.
• 1:22:49
  Speaker 1: The full of the ball Berlin Wall was viewed as
• 1:22:53
  Speaker 1: an economic success. And maybe, you know, some freedom was necessary,
• 1:22:58
  Speaker 1: but the emphasis on some nobody've used freedom as Lesli Fai.
• 1:23:03
  Speaker 1: Capitalism freedom is you know, you pay your taxes, you're regulated,
• 1:23:09
  Speaker 1: you can't say anything you want, but mostly you keep
• 1:23:12
  Speaker 1: most of your wealth, you keep most of your property.
• 1:23:15
  Speaker 1: You're regulated, some not all, you're controlled, some not completely.
• 1:23:19
  Speaker 1: That's freedom to them. That's the confusion, laziness, irrationality of
• 1:23:27
  Speaker 1: our intellectuals. And one of the things that you don't
• 1:23:31
  Speaker 1: do is you don't take a firm stand. And the
• 1:23:33
  Speaker 1: only people willing to take a firm stand, like the
• 1:23:36
  Speaker 1: mixed economists, there's no firm stand. There's no firm stand
• 1:23:40
  Speaker 1: on freedom, on liberty, there's no firm stand on deregulation,
• 1:23:44
  Speaker 1: getting rid of all regulation. There's no firm stand on
• 1:23:46
  Speaker 1: getting rid of the welfare state, a little bit of everything.
• 1:23:50
  Speaker 1: The only people are willing to take a firm stand
• 1:23:55
  Speaker 1: on the far left and the far right, and they
• 1:23:58
  Speaker 1: are on the ascend and they are under send because
• 1:24:01
  Speaker 1: at the end of the day, eight people want film stands.
• 1:24:03
  Speaker 1: They don't like this wishi washi, nothing meaningless middle of
• 1:24:08
  Speaker 1: a little bit of everything that clearly doesn't resonate. So
• 1:24:14
  Speaker 1: it's either complete disintegration on the left or complete misintegration
• 1:24:20
  Speaker 1: on the right around state and religion. And that's the
• 1:24:25
  Speaker 1: alternative you have liam is individualism. Why tech is allowed
• 1:24:34
  Speaker 1: to flourish lightly regulated, a Silicon Valley, a resurgence of
• 1:24:38
  Speaker 1: individualism or an expression of the individualism already in the culture.
• 1:24:43
  Speaker 1: I think it was. I mean, it's just founding. It's
• 1:24:45
  Speaker 1: very much an expression of the individualism was in the culture.
• 1:24:50
  Speaker 1: And I think it's success encouraged that attitude of you
• 1:24:55
  Speaker 1: start a company with your own idea. You know, you
• 1:24:59
  Speaker 1: have to convince people to support it, but it's your idea,
• 1:25:03
  Speaker 1: and they believe in you and your mind and your
• 1:25:06
  Speaker 1: ability to pull it off. That is very individualistic, and
• 1:25:11
  Speaker 1: that is Silicon Valley. So it's it's but it came
• 1:25:15
  Speaker 1: from the remnants of individualism in the culture, in the
• 1:25:20
  Speaker 1: you know, Silicon Valley is a creation of the sixties, seventies,
• 1:25:23
  Speaker 1: really the seventies, really the seventies, and it comes from
• 1:25:28
  Speaker 1: the remnants of that individualism that are that are there
• 1:25:31
  Speaker 1: in the scientists and engineers, and ultimately the manifest itself
• 1:25:36
  Speaker 1: in entrepreneurship. But then it creates its own mythology, it
• 1:25:39
  Speaker 1: creates its own energy, and that drives it. I fear
• 1:25:43
  Speaker 1: that individualism in the value is in decline. It's in
• 1:25:47
  Speaker 1: decline culturally as the value embraces either leftist ideology or
• 1:25:53
  Speaker 1: right wing ideology or both, and and again twice to
• 1:26:01
  Speaker 1: negate the role of the of the real individual. There's
• 1:26:05
  Speaker 1: still this idea of the entrepreneur, which is fundamentally individualistic,
• 1:26:08
  Speaker 1: and they can't ignore that success. But now, if you
• 1:26:14
  Speaker 1: read the book by the CEO of Pallenteer, you have
• 1:26:18
  Speaker 1: to subordinate the entrepreneur to a greater goal purpose in
• 1:26:23
  Speaker 1: himself the States. You know, they all have to go
• 1:26:26
  Speaker 1: work for the States and big ambitious programs for society.
• 1:26:30
  Speaker 1: So that you know, the right is bringing their collectivistic vision.
• 1:26:35
  Speaker 1: I think the Peter Tiels, but mainly the SEO of
• 1:26:39
  Speaker 1: I forget his name, the SEO of Palaenteer are bringing
• 1:26:41
  Speaker 1: a clear, unequivocal collectivistic vision to Silicon Valley, a vision
• 1:26:49
  Speaker 1: that negates its origins and negates its very nature, you know.
• 1:26:56
  Speaker 1: And what is the critique. The critique is the silicate
• 1:27:00
  Speaker 1: values being too individualistic, too focused on the consumer, to
• 1:27:04
  Speaker 1: focus on making life better, too focused on the pursuit
• 1:27:06
  Speaker 1: of happiness, when it should have been focused on big,
• 1:27:09
  Speaker 1: ambitious social whatever fill in the blank social missions ohe
• 1:27:17
  Speaker 1: in it primelia around the state and infrastructure. Maybe biotech,
• 1:27:21
  Speaker 1: biotech they think is socially good, but tech iPhones. No.
• 1:27:26
  Speaker 1: This is why, I mean, he says in his book,
• 1:27:29
  Speaker 1: this is way too individualistic to this iPhone. I mean,
• 1:27:33
  Speaker 1: we customize it for ourselves and it has all these apps,
• 1:27:35
  Speaker 1: and people have spent their life building apps, apps to
• 1:27:40
  Speaker 1: make my life better. That's individualistic and that's they resent that.
• 1:27:43
  Speaker 1: They hate that. Building missiles for the government. That's good.
• 1:27:50
  Speaker 1: I mean, it is good, but they perceive it not
• 1:27:53
  Speaker 1: as that's protecting freedom, the freedom to be an individual,
• 1:27:58
  Speaker 1: but that that's giving you a put us beyond yourself.
• 1:28:01
  Speaker 1: That's that's real meaning. Because it's for the state coast state,
• 1:28:09
  Speaker 1: Liam says, I suspect Ilican Valley and the tech sector
• 1:28:12
  Speaker 1: in general would be significantly smaller and less impressive. Head
• 1:28:15
  Speaker 1: Einman never existed. I suspect so too. That is, I
• 1:28:19
  Speaker 1: think she inspired many of them. I can't say for sure, though,
• 1:28:24
  Speaker 1: but it does seem like, you know, she was a spark.
• 1:28:28
  Speaker 1: She was really gave them the energy to create so
• 1:28:32
  Speaker 1: much of what was created. So she reinforced an individualistic
• 1:28:38
  Speaker 1: tendency with a with with with a passion with a
• 1:28:43
  Speaker 1: vision with the you know, with the with the image
• 1:28:45
  Speaker 1: of Howard Rourke and John Golt and Dagny Michael Destiny
• 1:28:53
  Speaker 1: mentioned you on a show recently in a very positive light.
• 1:28:56
  Speaker 1: Doing another interview with him about Trump and the objective's
• 1:28:59
  Speaker 1: philosophy would really help grow your show with a new audience. Yeah,
• 1:29:03
  Speaker 1: I mean, I'll I'll reach out to Destiny maybe next
• 1:29:05
  Speaker 1: week and see if we can do something. I don't
• 1:29:08
  Speaker 1: know what his position is on the war, that might
• 1:29:10
  Speaker 1: be interesting. Lenny says, best show on YouTube and twenty
• 1:29:14
  Speaker 1: bucks with that. Thank you, Lenny really appreciate that author
• 1:29:19
  Speaker 1: is the popularity of lunatics like Tucker Calls and Nick
• 1:29:22
  Speaker 1: Foyintis and Candice Own a sign individualism is collapsing. We
• 1:29:26
  Speaker 1: haven't seen such a dramatic shift towards collectivism and make
• 1:29:29
  Speaker 1: us it's a great society. Yeah, I mean, I think
• 1:29:31
  Speaker 1: you're right. I do think it is a sign that
• 1:29:34
  Speaker 1: individualism is in deep, deep trouble, that there are no
• 1:29:37
  Speaker 1: real defenders of individualism that you know. Much of the
• 1:29:42
  Speaker 1: debate and so called civil war within the right is
• 1:29:45
  Speaker 1: different visions of collectivism. Right, whether your collectivism is tinged
• 1:29:51
  Speaker 1: with anti Semitism, or not right to kind of I
• 1:29:58
  Speaker 1: don't know. National conservatives inspired by Joam Hazzoni, who's a
• 1:30:02
  Speaker 1: Jew uh and therefore wants to keep uh anti Semitism out,
• 1:30:07
  Speaker 1: versus the same kind of nationalist conservatism of Tucker Casson
• 1:30:13
  Speaker 1: and uh and uh jd Vance and Nick Foentis and
• 1:30:16
  Speaker 1: Candice On which which has embraced anti Semitism and and
• 1:30:24
  Speaker 1: thinks it's part impossible with the collectivist nationalist the gender. Now,
• 1:30:29
  Speaker 1: I think Taker Casson and this is right, and JOm
• 1:30:32
  Speaker 1: Harazoni is wrong. I think jo Harazzoni has opened the
• 1:30:36
  Speaker 1: Pandora box. He's opened the Pandora box. Once you embrace nationalism,
• 1:30:42
  Speaker 1: once you bring collectivism into the foreground, once you make
• 1:30:46
  Speaker 1: collectivistic collectivism a political ideology, a political purpose, it's just
• 1:30:54
  Speaker 1: amount of time before antisemitism comes to dominate those conversations.
• 1:30:58
  Speaker 1: This was complete, predictable, completely predictable. So yes, this is,
• 1:31:07
  Speaker 1: you know, a collectivistic trend of the likes of which
• 1:31:11
  Speaker 1: we haven't seen since the Great Society and maybe in
• 1:31:13
  Speaker 1: some of gods. This is much much worse than the
• 1:31:15
  Speaker 1: Great Society because it has no real opposition, not you know,
• 1:31:20
  Speaker 1: not anything real of substance. It's now just a battle
• 1:31:25
  Speaker 1: between different collectivistic visions for America. There's nobody opposing it.
• 1:31:32
  Speaker 1: The Great Society, remember, was the project of the left,
• 1:31:35
  Speaker 1: so there was opposition on the right. Now there's no opposition.
• 1:31:48
  Speaker 1: I mean the left opposes it, but the left opposes
• 1:31:50
  Speaker 1: it for purely collectivistic reasons. Molten splendor. When did autism
• 1:31:58
  Speaker 1: become a front and sender where it was openly expected
• 1:32:02
  Speaker 1: that everyone embrace and support environmentalism and have nots and
• 1:32:07
  Speaker 1: woke powerless victims. Well, I mean altruisms always. I mean
• 1:32:13
  Speaker 1: altruism became in front of center with the crucifixion of
• 1:32:16
  Speaker 1: Jesus Christ. I mean the whole nature of Christianity is altruism,
• 1:32:27
  Speaker 1: the altruism may I mean Christianity makes altruism front and
• 1:32:31
  Speaker 1: center to the to the morality, to morality. It makes
• 1:32:36
  Speaker 1: it synonymous with morality. Now that gets what it down,
• 1:32:41
  Speaker 1: not eradicated, but what a down during the Enlightenment and
• 1:32:44
  Speaker 1: during America. And then what it does is it gets secularized.
• 1:32:49
  Speaker 1: But I thinkers like cont and then the rest of
• 1:32:51
  Speaker 1: the of the German Romantics and comped the Frenchman and
• 1:32:55
  Speaker 1: said get secularized by by by hilosophers. But they're all
• 1:33:03
  Speaker 1: they're all altruists, all outruists, I mean, which philosophy is not,
• 1:33:12
  Speaker 1: you know, from content. And then it's just a matter
• 1:33:17
  Speaker 1: of how it filters into politics. And it takes a while,
• 1:33:20
  Speaker 1: because the Declaration and Constitution of the United States are
• 1:33:25
  Speaker 1: based on non altruistic principles. But at some point it
• 1:33:31
  Speaker 1: just chips away and those principles are set to the side,
• 1:33:36
  Speaker 1: and altruism comes to the forefront. It comes to the
• 1:33:38
  Speaker 1: forefront through the welfare state, through the regulatory state in
• 1:33:42
  Speaker 1: the nineteenth century, it comes to the forefront ultimately through
• 1:33:46
  Speaker 1: environmentalism in the nineteen sixties, seventies, eighties, and all the
• 1:33:49
  Speaker 1: rest of it. So it keeps, it keeps pushing itself
• 1:33:53
  Speaker 1: to the forefront because nobody challenges it. The only challenges tradition,
• 1:34:00
  Speaker 1: Declaration of Independence and the Constitution, not the intellectual tradition
• 1:34:03
  Speaker 1: behind that, not the intellectual ideas behind that, but the
• 1:34:07
  Speaker 1: tradition of it. That's the best the right can do.
• 1:34:09
  Speaker 1: But but we have a constitution. But why is the
• 1:34:12
  Speaker 1: constitution so good? Why is the constitution important? How do
• 1:34:15
  Speaker 1: we come up with these ideas of the constitution. For that,
• 1:34:17
  Speaker 1: you need ideas. For that, you need phosphy, and the
• 1:34:20
  Speaker 1: right has none. The right has not all right, thank you, Wilton,
• 1:34:34
  Speaker 1: Splendor Stephen. Schools of fish and flocks of birds all
• 1:34:39
  Speaker 1: turn at once. There seems to be some brain interconnectivity,
• 1:34:45
  Speaker 1: even though the individual hated some extrapolated collectivism. What do
• 1:34:50
  Speaker 1: you make of such things? Care biological phenomena? Yeah, I
• 1:34:55
  Speaker 1: mean in biology, certain species are clearly, you know, genetically,
• 1:35:06
  Speaker 1: you wouldn't call it collectivism because it's not a choice
• 1:35:09
  Speaker 1: genetically interconnected. So it's not that they you know that
• 1:35:16
  Speaker 1: they're in a sense genetically following the leader, or moving together,
• 1:35:21
  Speaker 1: or doing your job for the queen, sacrificing yourself for
• 1:35:27
  Speaker 1: the queen. That is your job, right, So it's there
• 1:35:32
  Speaker 1: is something biological there. Human beings are different. So even
• 1:35:36
  Speaker 1: if that were true all over nature, human beings are
• 1:35:39
  Speaker 1: not that way. And of course many animals are not
• 1:35:41
  Speaker 1: that way. You know, lions are not that way, cheat
• 1:35:45
  Speaker 1: does not that way. Gazelles are not that way. I mean,
• 1:35:47
  Speaker 1: they're just not. They don't move like that, they're not
• 1:35:50
  Speaker 1: there's no interconnected sense, there's no I mean, even flocks
• 1:35:55
  Speaker 1: are birds not all birds are like that. Not all
• 1:35:57
  Speaker 1: birds flock together, not all birds moving unison. Some birds
• 1:36:03
  Speaker 1: are more genetically programmed to live by themselves, live alone.
• 1:36:08
  Speaker 1: So there's all kinds of variations in nature, and any
• 1:36:12
  Speaker 1: one has to think, well, what kind is man? What
• 1:36:18
  Speaker 1: kind of animal? What kind of being is man? And
• 1:36:22
  Speaker 1: that's important. That's where you start the process of thinking
• 1:36:27
  Speaker 1: about ethics and thinking about politics. Is you have to
• 1:36:30
  Speaker 1: have a nature of man. What kind of being is man? Yeah,
• 1:36:36
  Speaker 1: they're not connected in some mystical sense, so some some
• 1:36:42
  Speaker 1: wavelength sense. I don't know what it is. I'm not
• 1:36:46
  Speaker 1: a biologist, but they all follow the same lead and
• 1:36:55
  Speaker 1: they are programmed to have a particular role. All right,
• 1:37:01
  Speaker 1: let me thank some other stick of people flawed to Nick,
• 1:37:04
  Speaker 1: thank you for the sticker and the thumb Roland, thank
• 1:37:10
  Speaker 1: you for the sticker. And I know there was some
• 1:37:17
  Speaker 1: in the beginning. Mike, thank you, and another Mike different Mike,
• 1:37:23
  Speaker 1: thank you, and Steven thank you, and Ryan and Jonathan
• 1:37:28
  Speaker 1: Honey thank you. Guys. Really appreciate the support. You too
• 1:37:32
  Speaker 1: can support the show trade with me value for value.
• 1:37:35
  Speaker 1: You can ask a question and I'll answer it. I'll
• 1:37:38
  Speaker 1: read it and I'll answer it, or you can and
• 1:37:40
  Speaker 1: you can just do a sticker to support the show.
• 1:37:42
  Speaker 1: We one hundred and five dollars short of our second
• 1:37:44
  Speaker 1: hour goal. Again, important and good and valuable if we
• 1:37:49
  Speaker 1: make those goals. That leads up to my monthly goal,
• 1:37:53
  Speaker 1: which is what I need in know to keep doing
• 1:37:57
  Speaker 1: these shows right, achieving those goals all right? Um Nick says,
• 1:38:04
  Speaker 1: I've never met a flock of owls. Yeah, that is true.
• 1:38:07
  Speaker 1: Owls don't flock Clark. Does Trump care less about the
• 1:38:13
  Speaker 1: intellectual class has to say about, say than Ronald Reagan did? Probably?
• 1:38:20
  Speaker 1: I mean, I just don't think he cares. He cares
• 1:38:23
  Speaker 1: what the non intellectual class says. He cares about what
• 1:38:26
  Speaker 1: the stock market says, but I don't think he cares
• 1:38:29
  Speaker 1: about intellectuals. He might care about influences, certain influences what
• 1:38:36
  Speaker 1: Laura Luma says, But I don't think he cares about intellectuals.
• 1:38:41
  Speaker 1: And yes, I think less than Reagan probably did. String
• 1:38:46
  Speaker 1: a bell. Thank you for the sticker. I really appreciate
• 1:38:48
  Speaker 1: that shipping away at that goal. That's perfect, James. What's
• 1:38:54
  Speaker 1: the German population nineteen thirties more disminded than American people
• 1:38:58
  Speaker 1: are today? You know, I wasn't around then. I haven't
• 1:39:02
  Speaker 1: studied Germany, you know, but I think it's not They
• 1:39:07
  Speaker 1: would as disminded. But what they had, which the American
• 1:39:11
  Speaker 1: people don't have it was a philosophy of duty, a
• 1:39:18
  Speaker 1: philosophy of obedience. So Americans are pretty disminded right now,
• 1:39:24
  Speaker 1: but they're still not at the point where they will
• 1:39:26
  Speaker 1: need to be obedient, where where they believe in some
• 1:39:30
  Speaker 1: duty that they have to pursue. I mean, the forces
• 1:39:33
  Speaker 1: to be are trying to rally them to be that way,
• 1:39:37
  Speaker 1: but they're not that way. This is design called it
• 1:39:41
  Speaker 1: more a sense of life level, at a kind of
• 1:39:45
  Speaker 1: an emotional level, that they're not. They're not They're not
• 1:39:50
  Speaker 1: inclined to just follow otis and do what they're told,
• 1:39:53
  Speaker 1: whereas the Germans were because of the county in prep education,
• 1:39:59
  Speaker 1: the intellectuals have prepared them for the day when they're
• 1:40:03
  Speaker 1: told to march, and they march. America doesn't quite have
• 1:40:08
  Speaker 1: that kind of intellectual you know, context, So they're not
• 1:40:14
  Speaker 1: ready to obey, they're not ready to follow duty. They're
• 1:40:17
  Speaker 1: not ready to just march when they're told to do so.
• 1:40:20
  Speaker 1: So there's still a certain spirit of leave me alone.
• 1:40:24
  Speaker 1: Don't tell me what to do, even if it's somewhat
• 1:40:27
  Speaker 1: detached from reason and and and a political a bigger
• 1:40:31
  Speaker 1: political agenda. Yeah, I mean Germany was called the land
• 1:40:39
  Speaker 1: of poets and philosopher's fight too. Yeah, I'm part of
• 1:40:41
  Speaker 1: the problem is the land of philosophers. The philosophers that
• 1:40:45
  Speaker 1: were German were pretty damn awful. Going back to Iman
• 1:40:50
  Speaker 1: or Kant and uh and and kind of the duty
• 1:40:53
  Speaker 1: premise that he instilled in the Germans, and Hegel's kind
• 1:40:57
  Speaker 1: of nationalism, you know, a national nation above all, the
• 1:41:02
  Speaker 1: collectivism above all. I mean, I can't think of a
• 1:41:06
  Speaker 1: philosopher who was more collectivistic than Hagil Paul says, what
• 1:41:16
  Speaker 1: is your opinion of through Ou in his association with
• 1:41:18
  Speaker 1: individualism and resistance to social conformity? Are you Are you
• 1:41:23
  Speaker 1: familiar with his book Walden? Yeah, I mean I'm somewhat familiar,
• 1:41:30
  Speaker 1: vaguely familiar with his book, But look, I think he was.
• 1:41:34
  Speaker 1: He was more on the side of kind of an
• 1:41:38
  Speaker 1: individualism guided by emotion, which therefore ultimately undercuts your success
• 1:41:45
  Speaker 1: as an individual, which ultimately undercuts the success of supposed individualism.
• 1:41:50
  Speaker 1: You know, there's no reason, there's no man as a
• 1:41:53
  Speaker 1: rational animal in through Oh, it's way too focus on
• 1:42:00
  Speaker 1: the emotion of it, on the whim worshiping of it,
• 1:42:04
  Speaker 1: and therefore it's tragic, so it undermines, ultimately undermines individualism.
• 1:42:16
  Speaker 1: Robert says, cheers from Robert and Amy and Jennifer Gregg,
• 1:42:19
  Speaker 1: and thanks for keeping us company as we bake bread
• 1:42:23
  Speaker 1: and prep Irish stew for a monthly get together. Breaking
• 1:42:27
  Speaker 1: baking bread and making Irish stew. That sounds pretty good.
• 1:42:30
  Speaker 1: That sounds good. Put some spices in that iris stew,
• 1:42:33
  Speaker 1: give us some flavor. Get together friends do fight evil,
• 1:42:39
  Speaker 1: but more importantly, use these ideas to live well, absolutely,
• 1:42:43
  Speaker 1: live well, live happy lives of lots of Irish stew
• 1:42:47
  Speaker 1: and and uh and and bake bread unless you don't
• 1:42:50
  Speaker 1: eat cobs, and then baked bread is no good. But
• 1:42:52
  Speaker 1: you know, find other values to pursue. If it's not bread.
• 1:42:56
  Speaker 1: I got you know, I got confused by Robert Day. Yes,
• 1:43:01
  Speaker 1: live a good life, pursue values, Choose values, Choose values,
• 1:43:07
  Speaker 1: and then go pursue them. Live to achieve those values.
• 1:43:11
  Speaker 1: Be happy, pursue happiness. Doug, are you familiar enough with
• 1:43:19
  Speaker 1: the viral f fo Man's story to comment is he
• 1:43:24
  Speaker 1: capturing tapping into the American sense of life? God, I
• 1:43:29
  Speaker 1: read about it yesterday, but I already forgot. I can't
• 1:43:32
  Speaker 1: remember the details. I mean, I know that he stood
• 1:43:37
  Speaker 1: up for his First Amendment rights, so I think that's right.
• 1:43:41
  Speaker 1: And he won, and that is good. He was sued
• 1:43:45
  Speaker 1: by who is he sued by? He was sued by
• 1:43:48
  Speaker 1: police who felt like he he defamed him. So he
• 1:43:54
  Speaker 1: was suited in defamation lawsuit because I guess his rap
• 1:43:58
  Speaker 1: song attacked specific police in the specific context, and they
• 1:44:02
  Speaker 1: sued and he won. I mean that's good. I think
• 1:44:08
  Speaker 1: probably that he won. Does he represent the American siss
• 1:44:11
  Speaker 1: of life? I mean, there's his music is rap is whatever?
• 1:44:17
  Speaker 1: Probably not. I mean there's probably a big mixture. Yeah,
• 1:44:21
  Speaker 1: there is this sense of and this is what I
• 1:44:24
  Speaker 1: mean by by some level of American sis of life.
• 1:44:27
  Speaker 1: There is some sense of I can say what I
• 1:44:30
  Speaker 1: want and I'm going to stick to my rights, and
• 1:44:34
  Speaker 1: which is good. But there's I mean, my guess is
• 1:44:38
  Speaker 1: his music is pretty vulgar and unpleasant, and I'm not
• 1:44:43
  Speaker 1: sure that is what I would associate with the American
• 1:44:46
  Speaker 1: sis of life. The particular. I'm not gonna fold because
• 1:44:52
  Speaker 1: you're trying to intimidate me. That is the American sense
• 1:44:54
  Speaker 1: of life, and that exists out there. That still exists
• 1:44:57
  Speaker 1: out there, and that's what's preventing us from going a
• 1:45:00
  Speaker 1: lout authoritarian both on the left and the right, it
• 1:45:02
  Speaker 1: exists out there. People are willing to stand up against ice,
• 1:45:07
  Speaker 1: people are willing to stand up against the the woke nonsense.
• 1:45:13
  Speaker 1: So on both left and right, people are still resistance
• 1:45:17
  Speaker 1: of authoritarianism and of authority, and that's what's saving us.
• 1:45:23
  Speaker 1: They don't they can't fight for any positives, but at
• 1:45:26
  Speaker 1: least for now, they're willing to reject the authority. That
• 1:45:31
  Speaker 1: won't last forever. And maybe f O Man is one
• 1:45:34
  Speaker 1: manifestation of that, but it won't last forever. Ultimately, that'll
• 1:45:39
  Speaker 1: e road unless they discover something positive to fight for.
• 1:45:46
  Speaker 1: Liam says guilt is overrated. Well, it depends what you mean.
• 1:45:51
  Speaker 1: I don't think it's overrated in the sense that a
• 1:45:53
  Speaker 1: lot of people feel it and it influences a lot
• 1:45:57
  Speaker 1: of human behavior out there, unjustifiably, because I think most
• 1:46:01
  Speaker 1: guilt that people feel is unearned guilt, guilt that they
• 1:46:05
  Speaker 1: don't deserve, guilt that they've learned to accept for just
• 1:46:13
  Speaker 1: being alive original sin, or guilt for being successful, or
• 1:46:18
  Speaker 1: guilt for having money, or guilt for being happy, or
• 1:46:22
  Speaker 1: guilt for being successful. All of those are unearned guilts,
• 1:46:25
  Speaker 1: and they're horrible, disgusting and manifestation of altruism, the worst
• 1:46:31
  Speaker 1: type of manifestation of altruism. If you do something bad,
• 1:46:36
  Speaker 1: should you feel guilty? Absolutely? And in absence it's not
• 1:46:38
  Speaker 1: overidd Is it a powerful force in our society? Absolutely? Huge,
• 1:46:45
  Speaker 1: powerful force, almost all for the negative, almost all of
• 1:46:50
  Speaker 1: it unearned. Music four channel. A leftist told me that
• 1:47:00
  Speaker 1: Austrian paint that Austrian painter was not evil. Okay, so
• 1:47:04
  Speaker 1: this is Hitler because he was just an average guy
• 1:47:08
  Speaker 1: and parting what was popular at the time. Yeah, I mean,
• 1:47:17
  Speaker 1: the average guy can't be evil. Only this spectacular guy
• 1:47:20
  Speaker 1: can be evil. I mean that's just absurd. I mean,
• 1:47:24
  Speaker 1: but yes, if you believe that we had just products
• 1:47:28
  Speaker 1: of environment, products of how we grew up, products of
• 1:47:33
  Speaker 1: the people surrounding us, then nobody, nobody is responsible for anything,
• 1:47:40
  Speaker 1: and you can't call anybody evil because they just they
• 1:47:42
  Speaker 1: don't have free will, they haven't chosen this. Remember that,
• 1:47:46
  Speaker 1: you know, Hitler wrote a book. He was to a
• 1:47:50
  Speaker 1: large extent promote of these ideas. He made these ideas
• 1:47:53
  Speaker 1: incredibly popular, and he chose these ideas and he developed
• 1:47:58
  Speaker 1: these ideas. I mean, he's not a big time original thinker,
• 1:48:02
  Speaker 1: but a lot of his particular applications are unique. And
• 1:48:07
  Speaker 1: he is evil because he chose it. He is evil
• 1:48:10
  Speaker 1: because he immersed himself in it, and he developed it
• 1:48:13
  Speaker 1: and he accepted it fully. He's evil because he was
• 1:48:19
  Speaker 1: the epitome of irrationality, of the negation of reality and
• 1:48:22
  Speaker 1: negation of reason. He's evil because he led to the
• 1:48:28
  Speaker 1: deaths of millions and millions and millions of people. I mean,
• 1:48:33
  Speaker 1: I can't think of anybody more vicious, more viciously evil
• 1:48:38
  Speaker 1: than Hitler, at least in action certainly multi splendid. Do
• 1:48:45
  Speaker 1: you think the US is ignoring Ukraine's drone and military
• 1:48:48
  Speaker 1: fighting expertise because Trump is Putin's best pro I mean
• 1:48:52
  Speaker 1: part of it. It's that it's partially because Trump, you know,
• 1:48:56
  Speaker 1: puts down Ukraine and thereforet doesn't want to acknowledge he
• 1:48:59
  Speaker 1: was wrong in any kind of way. Partially because Ukraines
• 1:49:06
  Speaker 1: is not big, and you know, it doesn't appear powerful
• 1:49:08
  Speaker 1: even though it is powerful, whereas Russia is this it
• 1:49:13
  Speaker 1: used to be an empire. It's this big deal. And
• 1:49:16
  Speaker 1: Trump likes Prutin, so you know, and Trump is much
• 1:49:19
  Speaker 1: more sympathetic to the authoritarianism of Putin than the freedom
• 1:49:22
  Speaker 1: that exists in Ukraine, or at least so yeah, it's
• 1:49:28
  Speaker 1: it's all of the above. But yes, definitely a big
• 1:49:32
  Speaker 1: part of it. But also you know, look, part of
• 1:49:35
  Speaker 1: it is on the military side. Inotia, it's very easy
• 1:49:41
  Speaker 1: just to do things you've always done. Superiority complex with
• 1:49:46
  Speaker 1: the United States, with the mightiest military folk in all
• 1:49:49
  Speaker 1: of human history. We have nothing to learn from the Ukrainians. Well,
• 1:49:53
  Speaker 1: it turns out you do. So part of it's inotia.
• 1:49:56
  Speaker 1: Part of it is Trump Liam says, behave rationally and
• 1:50:01
  Speaker 1: everything will work out. Well not, I mean it doesn't always.
• 1:50:05
  Speaker 1: There's no you can't control the metaphysical. You know, you
• 1:50:09
  Speaker 1: can be hit by lightning. You can't control that. Being
• 1:50:11
  Speaker 1: rational does not prevent that. It can it could, you know, minimize,
• 1:50:17
  Speaker 1: don't go out into an open field and when there's lightning.
• 1:50:20
  Speaker 1: But but you sometimes can't control the circumstances. So if
• 1:50:24
  Speaker 1: you act rationally, you will be successful, you know, unless
• 1:50:31
  Speaker 1: you're I don't know particularly unlucky, you know, unless something
• 1:50:37
  Speaker 1: bad outside of your control happens. Jesse, thank for all
• 1:50:46
  Speaker 1: you do, Thanks for all you to thank you, Jesse,
• 1:50:48
  Speaker 1: really appreciate the support and thank you for the thank
• 1:50:51
  Speaker 1: you all right, Moulton, do you think our military experts
• 1:51:04
  Speaker 1: are truly inept and uninformed about how to win wars
• 1:51:08
  Speaker 1: or they just trying to hedge their beds. Well, I
• 1:51:11
  Speaker 1: don't know who you mean by military experts. I think
• 1:51:15
  Speaker 1: I think to some extent they are both in the
• 1:51:19
  Speaker 1: military and outside of the military. They are blinded by
• 1:51:23
  Speaker 1: altruism and just war theory to how to win wars.
• 1:51:29
  Speaker 1: It prevents them from thinking outside of the box because
• 1:51:32
  Speaker 1: they're captured by a particular box that says you can't
• 1:51:35
  Speaker 1: think outside of this. Thinking outside of this is immoral,
• 1:51:39
  Speaker 1: and so they don't. And then some of them know
• 1:51:44
  Speaker 1: how to win wars in other respects, but hampered by
• 1:51:47
  Speaker 1: the political elites. So I'm sure our generals knew that
• 1:51:52
  Speaker 1: the Homo straits was a big deal and that problem
• 1:51:55
  Speaker 1: needed to be solved, and my senses, they went to
• 1:51:59
  Speaker 1: trumpet Trump says no, no, no, no, that you know
• 1:52:03
  Speaker 1: the Raneans will never stop that, or it's no big deal.
• 1:52:05
  Speaker 1: We'll figure it out, even though Trump in previous times
• 1:52:08
  Speaker 1: are said publicly, yeah, we shouldn't attack you on because
• 1:52:12
  Speaker 1: they're most straight. Because it's him, he assumed they wouldn't
• 1:52:18
  Speaker 1: do anything and therefore prevented his generals from planning appropriately.
• 1:52:24
  Speaker 1: So I think they're hampered by politics, they're hampered by morality,
• 1:52:32
  Speaker 1: and I'd say one other thing, and that is they're
• 1:52:34
  Speaker 1: hampered by conformity. I think many people who raise the
• 1:52:37
  Speaker 1: top in the military, people who are agreeable, agree with
• 1:52:44
  Speaker 1: others and follow orders and you know, fit in. Whereas
• 1:52:50
  Speaker 1: if you're rising in the military, and you are you've
• 1:52:53
  Speaker 1: got new ideas and you're challenging everybody, and you've got
• 1:52:56
  Speaker 1: a different approach, you're not gonna last. I saw this
• 1:52:59
  Speaker 1: in these Israeli army, which is less hierarchical than an
• 1:53:02
  Speaker 1: American army. It's even worse than the American army. It
• 1:53:07
  Speaker 1: there's definitely an element of agreeability. Don't be too radical
• 1:53:14
  Speaker 1: in your thinking, outside the box in your thinking. Some
• 1:53:20
  Speaker 1: we want some outside the box thinking, but not too
• 1:53:22
  Speaker 1: much that challenges the authority, that challenges the hierarchy, and
• 1:53:28
  Speaker 1: we're not going to reward you. So there's a lot
• 1:53:30
  Speaker 1: of things going on in the military that undermine crypto.
• 1:53:38
  Speaker 1: Isn't it better to drop vague in terms like freedom, liberty,
• 1:53:41
  Speaker 1: free markets, and capitalism for the precise focus on respect
• 1:53:44
  Speaker 1: for property rights, which fully captures meaning that we aim
• 1:53:48
  Speaker 1: to achieve now, because property rights doesn't Property rights is
• 1:53:52
  Speaker 1: a derivative right. It's not even a fundamental right. The
• 1:53:55
  Speaker 1: only fundamental right is the right to life, and right
• 1:54:00
  Speaker 1: to life is clear. Property rights is just as vague
• 1:54:06
  Speaker 1: as all those other terms. You can define property rights,
• 1:54:09
  Speaker 1: you can define freedom, you can find liberty, you can
• 1:54:11
  Speaker 1: find free market, you can define capitalism. But you know,
• 1:54:17
  Speaker 1: most people in the world agree that property rights are good,
• 1:54:24
  Speaker 1: but they all have different definitions of them. And they
• 1:54:27
  Speaker 1: agree that property rights are good unless it's in the
• 1:54:29
  Speaker 1: common interest not to abide like property rights or to
• 1:54:32
  Speaker 1: violate them. In this particular case, a property tax is
• 1:54:35
  Speaker 1: a violation of property rights. We think so, but they don't.
• 1:54:42
  Speaker 1: So No, and property rights are not the primary term.
• 1:54:47
  Speaker 1: That is a rough body and negation of philosophy. The
• 1:54:53
  Speaker 1: fundamental term is individual rights. Politically, that is the foundational term,
• 1:54:58
  Speaker 1: not property rights. And individual rights come from the right
• 1:55:03
  Speaker 1: to and the and the and the The primary individual
• 1:55:07
  Speaker 1: rights is the right to life, and you know that
• 1:55:10
  Speaker 1: to achieve life, one needs property. One needs to be
• 1:55:17
  Speaker 1: able to maintain the products that one creates. It's the
• 1:55:21
  Speaker 1: right to create those products, which is the fundamental right.
• 1:55:26
  Speaker 1: And freedom is just the you know, the absence of
• 1:55:31
  Speaker 1: cosion and force and authority so that one can have
• 1:55:34
  Speaker 1: property rights. It's the protection of property rights. So no
• 1:55:42
  Speaker 1: property rights, don't I mean, it's a great term. We
• 1:55:46
  Speaker 1: need property rights, but it doesn't help if you're going
• 1:55:49
  Speaker 1: to abandon all these other terms. You know, you need
• 1:55:54
  Speaker 1: all of them because they each address a somewhat defin issue.
• 1:55:59
  Speaker 1: A different question crypto, what do you think about the
• 1:56:06
  Speaker 1: free state project? Have you considered moving in New Hampshire? No?
• 1:56:10
  Speaker 1: I mean most Libertarians in New Hampshire are crazy net cases.
• 1:56:16
  Speaker 1: I don't know by most. A lot of them are
• 1:56:18
  Speaker 1: crazy net cases. I have no interest in living by them,
• 1:56:20
  Speaker 1: next to them. You know, there is an issue of
• 1:56:24
  Speaker 1: how you know these are the most productive people? Are
• 1:56:27
  Speaker 1: these the most interesting people? Are these the most exciting people?
• 1:56:31
  Speaker 1: You know? In you Hampshire is the less regulations than
• 1:56:33
  Speaker 1: other states. That's true, So that's good if you want
• 1:56:34
  Speaker 1: to start a business, not a bad place to start
• 1:56:37
  Speaker 1: a business. But to me, it's important the kind of
• 1:56:40
  Speaker 1: people I live with, the kind of things they like,
• 1:56:43
  Speaker 1: the kind of things they respect. I don't really have
• 1:56:48
  Speaker 1: any inclination to live with a bunch of subjectivist libertarians,
• 1:56:55
  Speaker 1: which is many of these libertarians in New Hampshire are such.
• 1:56:59
  Speaker 1: I don't particularly you know that I haven't seen New
• 1:57:03
  Speaker 1: Hampshire become that great of a place. You haven't seen
• 1:57:07
  Speaker 1: Silicon Valley moved to New Hampshire. You haven't seen great
• 1:57:11
  Speaker 1: production and great innovation and great arts and great anything
• 1:57:14
  Speaker 1: come out of New Hampshire. So I'm just not It
• 1:57:19
  Speaker 1: doesn't excite me, and you need a lot of people
• 1:57:23
  Speaker 1: to actually just through the massive stuff change the place.
• 1:57:27
  Speaker 1: I also, New Hampshire's cold. I don't want to live
• 1:57:30
  Speaker 1: in New Hampshire. It's way too cold. But it's not free,
• 1:57:35
  Speaker 1: and it's still under federal governments, and there's just there's
• 1:57:39
  Speaker 1: too many problems. Wow, Troy, thank you. Troy just did
• 1:57:44
  Speaker 1: a sticker for five hundred Australian dollars. Thank you, Troy.
• 1:57:48
  Speaker 1: Really really appreciate that that takes this way past a goal.
• 1:57:54
  Speaker 1: But that's great, much much closer to a monthly goo,
• 1:57:58
  Speaker 1: So thank you Troy. As always. Let's see, Daniel, I
• 1:58:04
  Speaker 1: have a feeling Trump will wors out if after this
• 1:58:07
  Speaker 1: war the regime is intact but severely degraded. How do
• 1:58:11
  Speaker 1: you think about that as value at a success of failure. Well,
• 1:58:14
  Speaker 1: it's a partial success. It buys us some time, but
• 1:58:19
  Speaker 1: in a sense it's a failure because we were very close.
• 1:58:22
  Speaker 1: We could have done it. So there's a sension which
• 1:58:25
  Speaker 1: it there's a failure, but you still have to recognize
• 1:58:27
  Speaker 1: we're better off than we were before. Right, we've degraded
• 1:58:31
  Speaker 1: them the list of a threat. They can't threaten Israel.
• 1:58:34
  Speaker 1: They're much poorer. It's going to take them a long
• 1:58:37
  Speaker 1: time to recover. All of that is good. They're not
• 1:58:40
  Speaker 1: gonna build nukes for a long time. They're not gonna
• 1:58:41
  Speaker 1: build ballistic missiles. It'll take them a long time to
• 1:58:44
  Speaker 1: build those. And there's much more likelihood that they ultimately
• 1:58:49
  Speaker 1: will be a revolution internally because they there's no economy there.
• 1:58:55
  Speaker 1: So you know it's a failure because of what is
• 1:59:00
  Speaker 1: possible and what should happen. But let's not ignore what
• 1:59:05
  Speaker 1: is happening. Now, there's a chance Trump won't wors out
• 1:59:09
  Speaker 1: and The reason I think there's a chance that he
• 1:59:11
  Speaker 1: won't wors out is because I think the Gulf states
• 1:59:14
  Speaker 1: don't want him to work out. I think the Saudi's, Yuee,
• 1:59:19
  Speaker 1: maybe even the Qataris want this to be done right.
• 1:59:26
  Speaker 1: They do not want to live. You remember, they are
• 1:59:29
  Speaker 1: suffering greatly from not being able to ship the product
• 1:59:34
  Speaker 1: through the Homo straits. And if Trump wurstes out, basically
• 1:59:39
  Speaker 1: now everybody's accepted that Iran controls the Homo streets. I
• 1:59:44
  Speaker 1: don't think Saudi Arabia and Qatar and Yuee and Bahrain,
• 1:59:50
  Speaker 1: and I'm not sure about Kata because Qatar is just
• 1:59:52
  Speaker 1: such a bad place. But the other places, I'm not
• 1:59:55
  Speaker 1: sure those places are willing to just accept that fate.
• 2:00:05
  Speaker 1: And they are putting a lot of pressure on Trump,
• 2:00:07
  Speaker 1: I think, to finish this. And I think he listens
• 2:00:10
  Speaker 1: to them more than he listens to Jews, more than
• 2:00:14
  Speaker 1: he listens to Israelis. I think he listens to those
• 2:00:17
  Speaker 1: Arab states. I think it was the Saudis egging him
• 2:00:21
  Speaker 1: on to start this war. I think Sba what's his name,
• 2:00:27
  Speaker 1: whatever his name, the head of the Saudi Arabian state
• 2:00:30
  Speaker 1: wanted this even though Publicly they said they didn't. Privately
• 2:00:33
  Speaker 1: they said they did. And I think they. I think
• 2:00:39
  Speaker 1: they see a real opportunity for a new Middle East,
• 2:00:42
  Speaker 1: Middle East in which they dominate and which they can thrive.
• 2:00:46
  Speaker 1: And they you know, the Iranians have not tried to
• 2:00:53
  Speaker 1: block the most straits since really since the war between
• 2:00:58
  Speaker 1: Iran and Ywark, and even then the US they'd open
• 2:01:02
  Speaker 1: the straits, So they've never really blocked the straits. This
• 2:01:06
  Speaker 1: now will prove that they can not only block it,
• 2:01:11
  Speaker 1: but sustain it if Trump backs up. So that is
• 2:01:15
  Speaker 1: the only thing that I think is keeping him in.
• 2:01:18
  Speaker 1: I think his inclination is to get out. I think
• 2:01:22
  Speaker 1: you'll stay in because those people who, for whatever reason,
• 2:01:28
  Speaker 1: respects are going to egg him on and try to
• 2:01:32
  Speaker 1: get him to stick it out. Crypto Nick Frantis is
• 2:01:36
  Speaker 1: rooting for youran because he sees Jews as the common
• 2:01:39
  Speaker 1: enemy of both Muslims in America. Why does that surprise me?
• 2:01:44
  Speaker 1: Why does it not surprise me? It doesn't surprise me
• 2:01:46
  Speaker 1: at all. Yeah, I mean, Nick Foytis is a real villain.
• 2:01:50
  Speaker 1: He's a real evil bastard, and he can't think other
• 2:01:55
  Speaker 1: than manipulate his audience. He's very good at that. He
• 2:02:00
  Speaker 1: has no values, he has no purpose, He is driven
• 2:02:04
  Speaker 1: by hate and in this you know, is hatered for
• 2:02:08
  Speaker 1: Jews overwhelms any other consideration. That's often what happens with
• 2:02:14
  Speaker 1: anti Semites. Michael was trum Trump's comment about Paul Harbor
• 2:02:22
  Speaker 1: to the Prime Minister of Japan inappropriate. Yeah, and it's
• 2:02:25
  Speaker 1: stupid because the Japanese didn't tell the Americans when they
• 2:02:30
  Speaker 1: were attacking, because they were attacking America. But what the
• 2:02:33
  Speaker 1: Japanese journalist asked him was, why didn't you tell your allies,
• 2:02:37
  Speaker 1: the Japanese that you were attacking your shared enemy, the Iranians.
• 2:02:42
  Speaker 1: Since it's stupid, it's moronic, and it's inappropriate. No, opponents
• 2:02:53
  Speaker 1: of individualism mainly reside on the primacy of consciousness. Camp right,
• 2:02:58
  Speaker 1: you're on. Yeah, ultimately they are, you know they again,
• 2:03:05
  Speaker 1: nobody lives completely on the primacy of consciousness. They couldn't,
• 2:03:08
  Speaker 1: but they are on that axis. They tend to be
• 2:03:11
  Speaker 1: on that access. They tend to be. Uh, you know,
• 2:03:16
  Speaker 1: we create reality, or there is a consciousness that creates reality,
• 2:03:19
  Speaker 1: or society creates reality. It's not the individual thinks and
• 2:03:25
  Speaker 1: reality is what it is. And we have the tools
• 2:03:29
  Speaker 1: on the standard. It's not the basis on which they
• 2:03:33
  Speaker 1: it's not their epistemology or metaphysics. Uh Miroslav. Maybe it
• 2:03:45
  Speaker 1: would be useful to say that we are pro rational
• 2:03:47
  Speaker 1: individualism for the same reason as saying rational egoism, to
• 2:03:51
  Speaker 1: avoid confusion. I mean, I think there's less confusion with
• 2:03:55
  Speaker 1: regard to individualism, and and we can the term as is.
• 2:04:01
  Speaker 1: But yeah, I mean it's helpful I think to say
• 2:04:03
  Speaker 1: rational whenever we can, but I think there's less confusion,
• 2:04:08
  Speaker 1: so it's less necessary. Then let's say with egoism. All right,
• 2:04:24
  Speaker 1: Troy again, thank you made my day, really really appreciate it.
• 2:04:28
  Speaker 1: Thank you to all the super chatters. Oh I see
• 2:04:30
  Speaker 1: string A Bell came in with the super chat with
• 2:04:34
  Speaker 1: a sticker. Thank you Stringer Bell. Thanks to all the
• 2:04:36
  Speaker 1: super chatters. Thanks to all the stickers. Really really appreciate
• 2:04:41
  Speaker 1: the support, guys, and we will reconvene tomorrow if you
• 2:04:48
  Speaker 1: are a member, member only show tomorrow we're discussing Ainman's
• 2:04:54
  Speaker 1: essay Altruism as Appeasement. It's a short essay in this book,
• 2:05:00
  Speaker 1: The Voice of Reason, so check it out. And that'll
• 2:05:04
  Speaker 1: be tomorrow two pm East Coast time. Molten Splinter came
• 2:05:08
  Speaker 1: in with I'll ask me a question. Should objectives to
• 2:05:10
  Speaker 1: intellectuals pay more attention to what is presented and added
• 2:05:15
  Speaker 1: to Wikipedia? This service is basic information for many, and
• 2:05:19
  Speaker 1: yet so very long. It's very hard. I've tried, but
• 2:05:24
  Speaker 1: it's very difficult. It's very difficult to control Wikipedia. There
• 2:05:30
  Speaker 1: are powers behind Wikipedia to kind of do the editing
• 2:05:32
  Speaker 1: and control the editing. I've tried to have my page edited,
• 2:05:36
  Speaker 1: other pages edited. So yes, we should pay attention to it.
• 2:05:40
  Speaker 1: But it's also very hard, and we have to acknowledge
• 2:05:44
  Speaker 1: the fact that those who oppose us have more influence
• 2:05:47
  Speaker 1: on Wikipedia and more ability to I mean, I think
• 2:05:51
  Speaker 1: the best thing you could do about Wikipedia is that
• 2:05:54
  Speaker 1: all of you out there who use it and you
• 2:05:57
  Speaker 1: see something that doesn't make any sense, go in and
• 2:06:01
  Speaker 1: try to edit it, go in and express an objection.
• 2:06:07
  Speaker 1: If I try to do stuff, they identify me as
• 2:06:10
  Speaker 1: an interested party and they reject what I do, they
• 2:06:16
  Speaker 1: might not easily identify you as interested parties. So yeah,
• 2:06:21
  Speaker 1: absolutely it's important. So this is where you guys could
• 2:06:25
  Speaker 1: help a lot, help a lot. All right, thank you guys,
• 2:06:31
  Speaker 1: see you tomorrow at two, if not then Monday. Those
• 2:06:34
  Speaker 1: of you are not members, I'll see you Monday. Those
• 2:06:37
  Speaker 1: are your members. I'll see you tomorrow. If you're not
• 2:06:39
  Speaker 1: a member, you can still become a member before tomorrow.
• 2:06:43
  Speaker 1: See then. By everybody,