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خلاصه کتاب راه باریک آزادی عجم‌اوغلو و رابینسون · دانشگاه صوتی چکیده ماندگار | کتاب تاریخی سیاسی

0:01
Speaker 1: The Narrow Corridor, States, Societies, and the Fate of Liberty
0:06
Speaker 1: by Daron Ajamoglu and James Robinson If we want to
0:24
Speaker 1: summarize the 640-page book on the fine path of freedom
0:29
Speaker 1: in just one sentence, it.
0:33
Speaker 2: Is this.
0:34
Speaker 1: Freedom is neither a gift from a just ruler, nor
0:39
Speaker 1: a product of chance and coincidence, nor comes with moral
0:43
Speaker 1: and religious advice and consequences, but freedom is the result
0:48
Speaker 1: of the balance of power between the state and the society.
0:53
Speaker 1: and in other places where the society is so powerful
0:58
Speaker 1: that it is able to take the state's tyranny and
1:01
Speaker 1: the state is also so powerful that it is able
1:03
Speaker 1: to take the state's tyranny from the lawlessness and lawlessness
1:08
Speaker 1: and insecurity. Hello, I am Esfandiar Khodai. In the days
1:17
Speaker 1: when our Iran is more than ever in need of
1:19
Speaker 1: knowledge and consideration, We will summarize the important books of
1:25
Speaker 1: Iran and the world, which you may not have the
1:28
Speaker 1: opportunity to read, in the shortest possible time. The authors
1:31
Speaker 1: of the book Raah Barik Azadi, Daron Ajam Oghloo, MIT
1:35
Speaker 1: professor and James Robinson, Chicago professor, Previously, with the book,
1:53
Speaker 1: Why Do Nations Defeat, they showed that the writing of
1:57
Speaker 1: nations is determined not by geography, religion, culture, but by
2:02
Speaker 1: the quality of political and economic institutions. The book, Raah
2:09
Speaker 1: Barika Azadi, which was published in 2019, is the continuation
2:12
Speaker 1: of the same path. This time with the question of
2:17
Speaker 1: why some young people were able to keep the government
2:22
Speaker 1: powerful and skillful and why many others were defeated. Ajamoglu
2:30
Speaker 1: and Robinson were awarded the Nobel.
2:31
Speaker 2: Prize in economics in 2024.
2:32
Speaker 1: Farid Zakaria in Washington Post wrote this book as the
2:35
Speaker 1: best work.
2:36
Speaker 2: Of the last century.
2:45
Speaker 1: About how to build a sustainable democracy. In Iran, this
2:49
Speaker 1: book has a very good response among civil activists, academics
2:55
Speaker 1: and scholars. Step by step, along with the idea of
2:58
Speaker 1: the free trade route or the free trade route, we
3:03
Speaker 1: travel to the West Bank of Greece to today's America,
3:16
Speaker 1: from China in the Mao era to Saudi Arabia today,
3:19
Speaker 1: from Germany in the 19th century to South Africa after
3:26
Speaker 1: the apartheid, from Japan in the Meiji era to Turkey
3:31
Speaker 1: and Malaysia today. Traveling throughout history and in the geographical
3:37
Speaker 1: area between continents and nations with examples and stories of
3:42
Speaker 1: real listening, which attracts this book to every listener. And
3:51
Speaker 1: in the heart of this historical journey, a place opens
3:54
Speaker 1: for us Iranians. Freedom does not come with the trust
3:59
Speaker 1: of rulers and the devotion of the state to men.
4:01
Speaker 1: Freedom is a time when the liviats of the state
4:05
Speaker 1: are chained. If this summary was useful to you, we
4:13
Speaker 1: recommend you to read the book because it is full
4:16
Speaker 1: of valuable lessons, real experiences and teaching stories that are
4:19
Speaker 1: not in a summary. The first chapter is about the
4:22
Speaker 1: government and the ideas we need. H.O.
4:25
Speaker 2: And Robinson go.
4:29
Speaker 1: Straight to the heart of the book in the first chapter.
4:40
Speaker 1: I mean the idea of a fine path of freedom.
4:43
Speaker 1: Freedom is not a coincidence and not a gift of
4:48
Speaker 1: a just ruler and not something that comes to you
4:52
Speaker 1: with moral and religious advice and lessons, but a balance
4:55
Speaker 1: between power and society for its sake.
4:57
Speaker 2: Freedom is a fine path between two paths. One path.
5:09
Speaker 1: Pardgāh استبداد جایی که دولت قدرتمند هست اما پاسخگو نیست
5:15
Speaker 1: و سوی دیگر پاردگاه هرج و مرج جایی که نبود
5:21
Speaker 1: دولت جامعه رو در.
5:23
Speaker 2: آتش ناامنی میسوزونه.
5:25
Speaker 1: برای نشوندادن این دو پاردگاه افرات و تفرید نویسندگان نخست
5:31
Speaker 1: به کنگوی امروز میرند A country that in its constitution
5:35
Speaker 1: has been promised peace, tranquility and welfare. But in practice,
5:38
Speaker 1: the government is absent from a large part of its
5:42
Speaker 1: territory and the international organization calls it the birthplace of
5:47
Speaker 1: sexual intercourse in the world. Then they go to Lagos, Nigeria,
5:53
Speaker 1: a city that was buried under a mountain of garbage
5:56
Speaker 1: and insecurity in 1990. In some cities, it is possible
6:29
Speaker 1: to see a body next to the garbage in front
6:33
Speaker 1: of your house because there is no police to find
6:37
Speaker 1: the killer, there is no organ to bury the unidentified bodies,
6:41
Speaker 1: and there is no city that is responsible for collecting
6:45
Speaker 1: the garbage. In Colombia and parts of South America, people
6:49
Speaker 1: are trying to escape to armed local groups to secure
6:52
Speaker 1: security and resolve the dispute. Groups that put laws in
6:57
Speaker 1: place of the government and do it their own way. Now,
7:05
Speaker 1: by seeing this situation of loss and loss of the government,
7:10
Speaker 1: we escape the theory of Thomas Hobbes, a philosopher who
7:13
Speaker 1: wrote in the 17th century in the middle of the
7:18
Speaker 1: English Civil War, that without a moderate government, the life
7:22
Speaker 1: of humans would be lonely, poor and short. And society
7:27
Speaker 1: is falling apart in a war against everyone The solution
7:34
Speaker 1: was that people should pass their will and authority to
7:38
Speaker 1: a centralized power called the absolute government Because it is
7:42
Speaker 1: better to be afraid of an absolute power than to
7:45
Speaker 1: be afraid of everyone He called this centralized power Leviathan
7:57
Speaker 1: Name of that great sea creature in the Bible According
8:03
Speaker 1: to Ajam Oghlu and Robinson Half of Habs' words were
8:09
Speaker 1: correct But he went half the way wrong Habs thought
8:13
Speaker 1: The power of the state's limitless age reaches freedom by
8:17
Speaker 1: itself The Nazi German government of Hitler And China's great
8:23
Speaker 1: power in Mao's era The Stalinist regime in Shoravi and
8:31
Speaker 1: Saddam Hussein in Iraq show that the same power that
8:34
Speaker 1: can bring order can also cause genocide and disaster and
8:37
Speaker 1: lead to tyranny. Writers, to show that the solution is
8:42
Speaker 1: not just engineering from above, To the story of Hamasai
8:55
Speaker 1: Bastani Gilgamesh, the king of the legend of Uruk, in
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Speaker 1: the middle of the river, they indicate. God, for the
9:04
Speaker 1: sake of the power of Gilgamesh's limitless power, gave Raghib
9:09
Speaker 1: and his companionship to him so that the balance would
9:12
Speaker 1: be established. But Raghib, instead of Gilgamesh's power, was united
9:17
Speaker 1: with him. Ajam Oghlu and Robinson conclude that the balance
9:22
Speaker 1: of power cannot be designed from above and with a decision.
9:27
Speaker 1: This balance is only possible with active participation and continuous
9:32
Speaker 1: control of the society over the power of the state.
9:35
Speaker 2: From the heart of these examples, the main four pillars
9:39
Speaker 2: of the book's theory are clarified.
9:42
Speaker 1: In general, three types of government are possible. 1. Leviathan Ghaieb,
9:51
Speaker 1: a weak state that puts society in a state of
9:54
Speaker 1: unrest and lawlessness, as we saw in Africa and Colombia. 2.
9:50
Speaker 1: Leviathan 2. Leviathan 2. Leviathan Alice is in a strange land.
10:48
Speaker 1: In that story, the Queen of the Red says to Alice,
10:51
Speaker 1: for the same place where you are, you have to
10:55
Speaker 1: stay forever. The writers use this image for the relationship
11:00
Speaker 1: of state and society. Freedom does not come once for always,
11:03
Speaker 1: but it must always be for the freedom of David.
11:13
Speaker 1: The writers began their first efforts to build a free
11:16
Speaker 1: society in Greece and Athens-Bastan.
11:18
Speaker 2: About six centuries before.
11:21
Speaker 1: The beginning of the millennium, Athens was a constant internal
11:26
Speaker 1: war between the nobles and ordinary people. Solon, a respectable merchant,
11:32
Speaker 1: came to power to solve the crisis. He abolished the
11:36
Speaker 1: rule of the poor, gave land to the poor farmers
11:38
Speaker 1: and established a council in which The ordinary citizens could
11:44
Speaker 1: also vote. A few decades later, Clistence, with the help
11:49
Speaker 1: of the people, made the reforms deeper and even made
11:52
Speaker 1: it legal.
11:53
Speaker 2: That every year the citizens could.
11:56
Speaker 1: Put the name of a person who they feared to
11:58
Speaker 1: be more powerful on a piece of paper and cancel.
12:01
Speaker 2: It for 10 years.
12:09
Speaker 1: Even Temistocles, the hero of the war with Iran, was
12:13
Speaker 1: defeated by the same law. This law was a sign
12:17
Speaker 1: of the same ongoing effort of the society for the
12:21
Speaker 1: power of the powerful. Ajam Oghlu and Robinson see the
12:26
Speaker 1: same illusion in America.
12:28
Speaker 2: The founders of the U.S.
12:31
Speaker 1: Constitutional Law are both afraid of the central government's tyranny
12:36
Speaker 1: and are also afraid of.
12:37
Speaker 2: Harm and death.
12:38
Speaker 1: But what really kept the balance was not just the
12:43
Speaker 1: text of the U.S.
12:44
Speaker 2: Constitution.
12:46
Speaker 1: There were societies and states that did not accept this
12:50
Speaker 1: law without the provision of individual rights. For this reason,
12:55
Speaker 1: the bill of rights was added to the U.S.
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Speaker 2: Constitution. Fourth, the economy is out of control.
13:07
Speaker 1: When the balance between the state and the society comes together,
13:10
Speaker 1: only political freedom is lost. Economy and health are also lost.
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Speaker 1: A balanced state acts like a good ruler. It protects
13:18
Speaker 1: the rights of ownership, guarantees regulations and creates economic security.
13:23
Speaker 1: But when the state falls out of the balance, it
13:25
Speaker 1: either turns into a traitor, Or to the inability to
13:39
Speaker 1: exist And in both cases, economy and freedom go away
13:45
Speaker 1: together For the first case, the Tio Nation in Nigeria
13:48
Speaker 1: is a good example of a stateless society Which had
13:53
Speaker 1: closed the economy in order to prevent the appearance of
13:57
Speaker 1: a president If someone wants to sell more than he
14:00
Speaker 1: needs and become wealthy, its neighbors would refuse it. Because
14:10
Speaker 1: high wealth means high power, and high power means the
14:12
Speaker 1: danger of corruption. Even the purchase and sale of cow
14:17
Speaker 1: or land was prohibited. As a result, the economy remained
14:21
Speaker 1: stagnant and no one had the courage to negotiate.
14:24
Speaker 2: For the second state, i.e.
14:25
Speaker 1: The existence of a moderate state, Ibn Khaldun, The great
14:35
Speaker 1: Arab philosopher and historian in the 14th century describes the
14:40
Speaker 1: exact and repeated evolution in history. The newly established governments
14:45
Speaker 1: take less money and as a result, the economy becomes poor.
14:49
Speaker 1: But generation by generation, the same government becomes richer and
14:53
Speaker 1: raises the finances to the point where people get rid
14:55
Speaker 1: of the motivation to work and the economy becomes prosperous.
15:03
Speaker 1: So Barik-e-Azadi is not only a condition of political freedom,
15:09
Speaker 1: it is also a condition of health and economic growth.
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Speaker 1: Outside of Dalan, or a stable government, does it destroy
15:17
Speaker 1: the economy? Or does the unlawful and unlawful eviction of
15:21
Speaker 1: the rule of the government destroy the economy?
15:25
Speaker 2: The sixth.
15:27
Speaker 1: Phase is the European crisis. The writers say, They ask
15:33
Speaker 1: this question, why did Western Europe, not any other place
15:38
Speaker 1: in the world, succeed in entering the path of freedom
15:41
Speaker 1: and staying in it? Their answer is a star named
15:45
Speaker 1: European Beichi. Two pieces that were not enough to be alone,
15:51
Speaker 1: but when they got together, they opened the path of freedom.
15:54
Speaker 1: The first piece was the traditions of the German tribes.
16:03
Speaker 1: When the Roman writer Tacitus wrote about these principles, he
16:08
Speaker 1: described them in a sentence that in important matters, all
16:13
Speaker 1: free men in a group called Ting gathered together and
16:17
Speaker 1: made decisions, even the leaders of the tribe did not
16:20
Speaker 1: have absolute power. This tradition of participation later remained alive
16:26
Speaker 1: in the European Parliament and the English Parliament. And evidence
16:30
Speaker 1: such as Magna Carta also came out of the heart
16:33
Speaker 1: of this tradition, a tradition that for the first time
16:36
Speaker 1: limited the power of the emperor. The second link was
16:38
Speaker 1: the legacy of the administration of the Roman Empire. The
16:44
Speaker 1: financial system, bureaucracy and the understanding of the written law.
16:52
Speaker 1: When the Western Roman Empire fell, this administrative structure did
16:56
Speaker 1: not go away. but with German tribes, especially the Franks.
17:02
Speaker 1: The writers exemplify the story of Clovis, the king of
17:05
Speaker 1: the Franks. Clovis, in the 5th century, was also the
17:09
Speaker 1: leader of a German tribe with cooperative customs and also
17:12
Speaker 1: accepted Christianity to use it to build the church and Rome.
17:24
Speaker 1: The result was a kingdom that was neither completely tribal
17:27
Speaker 1: nor completely Roman.
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Speaker 2: Empire A new combination.
17:32
Speaker 1: That destroyed the European fine-grained dam To prove that every
17:41
Speaker 1: two pieces were necessary, the writers mention two examples of
17:46
Speaker 1: contradiction or two exceptions Iceland, the constant example of Danish
17:52
Speaker 1: Vikings had a share of the people without a powerful
17:58
Speaker 1: government that was the legacy of the Roman administration. As
18:04
Speaker 1: a result, the society was full of family revenge that
18:07
Speaker 1: never made a real government. On the other hand, the
18:12
Speaker 1: Byzantine Empire in Constantinople or Istanbul of today's Turkey only
18:17
Speaker 1: had the legacy of the Roman administration, that is, the
18:20
Speaker 1: state structure, without the tradition of German participation. As a result,
18:24
Speaker 1: a government was firmly established that could not do anything
18:29
Speaker 1: for the people. Therefore, freedom is not the result of
18:33
Speaker 1: one single action. It should be a society of organization
18:38
Speaker 1: and a government.
18:39
Speaker 2: With financial authority.
18:40
Speaker 1: And these two should only be integrated together. Confucius and
19:19
Speaker 1: his student Mencius emphasized the importance of the people. However,
19:24
Speaker 1: with the advent of special governments, the endless war of
19:29
Speaker 1: seven great powers, the law-making philosophy, was established.
19:33
Speaker 2: A philosopher named Shang Yang.
19:36
Speaker 1: Advocated that in order to win in these wars, the
19:39
Speaker 1: government must block all social sources and the more weak
19:43
Speaker 1: and more powerful the people, the easier it will be.
19:49
Speaker 2: Al-Fatiha.
19:40
Speaker 1: To block all public facilities and make it easier for
19:43
Speaker 1: the people to be weaker and stronger.
19:45
Speaker 2: Of course, it was this military initiative.
19:47
Speaker 1: That helped the Chinese government in 2021 to win the
19:51
Speaker 1: war and defeat China. From then on, the Chinese series
19:54
Speaker 1: became a difficult lawmaker and the Confucius movement was more peaceful,
20:08
Speaker 1: but in no way did it look like a parliament
20:11
Speaker 1: or a city council. And the Confucius thought remained at
20:13
Speaker 1: the limit of motivation and advice. Unlike Europe, in China,
20:15
Speaker 1: the government was very capable of facing the society without
20:19
Speaker 1: strong political institutions and structures.
20:34
Speaker 2: The result was a stable.
20:36
Speaker 1: Leviathan, a government with a good administrative capacity, capable of
20:41
Speaker 1: building a big wall of China and huge water projects,
20:45
Speaker 1: but without any infrastructure to respond to the society. Even
20:50
Speaker 1: Chinese politicians preferred their children to enter the state's court,
20:55
Speaker 1: because the only way to security was close to the
20:58
Speaker 1: power of the state, not independence from it. Ajam Oghlu
21:07
Speaker 1: and Robinson also point to China today at the end
21:11
Speaker 1: of the century. Despite the economic growth of the eye,
21:17
Speaker 1: today is the same era of 2000 years of poverty.
21:20
Speaker 1: A very powerful government in the face of a society
21:23
Speaker 1: without independent institutions that can destroy the government. That is,
21:28
Speaker 1: the same established leviathans with a more present today. The
21:34
Speaker 1: economic growth will not be the only place to balance
21:39
Speaker 1: power And the digital administration today can continue the same
21:44
Speaker 1: process of controlling the society through the government in the
21:49
Speaker 1: past in a more modern.
21:51
Speaker 2: Way. 8.
21:52
Speaker 1: India is the king of the red and broken India
21:56
Speaker 1: has never experienced a government that is strongly opposed to
22:01
Speaker 1: China Even in the south of India, local councils or
22:08
Speaker 1: panchayats limited the power of the rulers in periods.
22:12
Speaker 2: So why did.
22:13
Speaker 1: This country never enter the barricade of freedom? The writers
22:18
Speaker 1: reply that in India, the main obstacle is not the
22:23
Speaker 1: oppressive state, but the cage of traps, the same caste
22:28
Speaker 1: system of India. This regime has divided the society into
22:35
Speaker 1: thousands of closed groups and orderly series that each one
22:39
Speaker 1: of them is only.
22:40
Speaker 2: Subject to their own internal rules.
22:41
Speaker 1: This discrimination has taken away the ability of the people
22:46
Speaker 1: to unite and fight against power. As a result, it
22:52
Speaker 1: is a government that is both weak and unrepresentable. Now,
22:56
Speaker 1: why is the government weak? Because no group could build
22:59
Speaker 1: a government with the capacity of administration and government in
23:02
Speaker 1: one piece.
23:03
Speaker 2: The answer is good.
23:05
Speaker 1: Because the power of hundreds of caste and local groups
23:08
Speaker 1: is lost. A society that is not united can not
23:11
Speaker 1: destroy the government. Here the queen of the red remains again.
23:13
Speaker 1: Not because one of the two sides has taken more power.
23:55
Speaker 1: This success was not easy, but as a result of
23:58
Speaker 1: peace talks and difficult negotiations between the states, political leaders
24:04
Speaker 1: and capitalists. The founding fathers of the United States were
24:07
Speaker 1: on a double scale. The states were afraid of the
24:10
Speaker 1: powerful central government and the southern states wanted their ruling
24:16
Speaker 1: regime to remain intact. The solution was a Faustian deal,
24:27
Speaker 1: that is, a deal with Satan.
24:31
Speaker 2: Now, why Satan?
24:32
Speaker 1: Because to reach freedom, some people's freedom was sacrificed. The
24:38
Speaker 1: federal government was generally weaker, now this is one, and
24:42
Speaker 1: the basic law also guaranteed the rights of the prisoners.
24:46
Speaker 1: Until the point that in the number, each prisoner only
24:50
Speaker 1: counted three-fifths of a person. The first America was a
24:56
Speaker 1: relatively weak and limited state that even in ensuring its
25:01
Speaker 1: own internal security was impossible. What turned America into the
25:05
Speaker 1: same great power today was exactly its entry into the
25:09
Speaker 1: barricade of freedom. It was the mutual rivalry between the
25:14
Speaker 1: state and society that raised the capacity of the state
25:19
Speaker 1: generation by generation and kept the society stronger.
25:26
Speaker 2: But this rise was not one year.
25:28
Speaker 1: Ajamoglu and Robinson call it an unbalanced development. America has
25:36
Speaker 1: been transformed into a great power in the international arena,
25:39
Speaker 1: but inside, in ensuring security and explaining the justice for
25:44
Speaker 1: its citizens, it was weak.
25:44
Speaker 2: The example is the.
25:45
Speaker 1: Event of Ferguson in the state of Missouri, where the
25:49
Speaker 1: title of the tenth season has also been taken from there.
25:56
Speaker 2: What will happen to Ferguson? In 2014, the murder.
26:01
Speaker 1: Of Michael Brown, the young black man of Ferguson City,
26:06
Speaker 1: with the help of a police officer, he caused widespread
26:10
Speaker 1: protests throughout the United States. Now, six years later, George
26:15
Speaker 1: Floyd's story also showed this image once again.
26:20
Speaker 2: The police's threatening video that put the knife on George
26:23
Speaker 2: Floyd's throat and killed him.
26:26
Speaker 1: And the Iranian television has also shown it over and
26:29
Speaker 1: over again. Maybe it's still in your mind. These two
26:33
Speaker 1: rumors show that in some parts of America, the government
26:39
Speaker 1: has been transformed into a protector and a force for
26:42
Speaker 1: some of the society. The result of the dispute is
26:46
Speaker 1: that the American leviathan has never been confined and locked
26:50
Speaker 1: up for all citizens. For some citizens, it is powerful
26:56
Speaker 1: and resilient, and for others, it is still far and undisputed.
27:01
Speaker 1: Entry into the Dalan of Freedom is not the end
27:07
Speaker 1: of the road. If the institutions do not see all
27:10
Speaker 1: citizens as one, the Dalan will not remain.
27:16
Speaker 2: Forever. 11.
27:17
Speaker 1: Leviathan of Kaghazi This phase leads to a state that
27:21
Speaker 1: is neither negative nor stable and not really confined and
27:26
Speaker 1: in a cage. A state that the writers call it
27:29
Speaker 1: the Leviathan of paper. A state that is modern and
27:32
Speaker 1: revolutionary on paper, but in practice only exists for a.
27:38
Speaker 2: Part of the society.
27:40
Speaker 1: Its model is the country of Colombia. On the paper,
27:46
Speaker 1: there is the basic law of the legislature, courts, parliaments
27:50
Speaker 1: and ministries. But in practice, in many areas of Russia
27:53
Speaker 1: and other countries, the government has no presence and instead
27:58
Speaker 1: of its own, it is filled with military groups, drug
28:01
Speaker 1: cartels or local leaders. The Colombian government is there, but
28:04
Speaker 1: only for a part of the community, mainly for the
28:08
Speaker 1: city officials, For the majority of people, especially the low-income
28:17
Speaker 1: farmers and the poor, the government is nothing more than
28:21
Speaker 1: a piece of paper. Its presence is not real, not real.
28:25
Speaker 1: As a result, people are moving to unofficial networks, intelligence,
28:31
Speaker 1: or even armed groups. And this leads to the intention
28:34
Speaker 1: to reform the official government. The message of the era
28:44
Speaker 1: is that the existence of democratic institutions, basic law, elections, courts,
28:50
Speaker 1: these are not guarantees to.
28:52
Speaker 2: Enter the path of freedom.
28:54
Speaker 1: If these institutions are only real for the part of
28:57
Speaker 1: the society, Leviathan remains only on paper.
29:00
Speaker 2: 12. Middle Brotherhood Children of Wahab.
29:12
Speaker 1: In this period, he goes to the Middle East and
29:15
Speaker 1: asks why this region, despite the existence of powerful civilizations
29:19
Speaker 1: and governments, has never entered the free market. Well, one
29:23
Speaker 1: of the writers of the book, Ajam Oghlu, is a
29:26
Speaker 1: Turkish writer and is not alien to the Middle Eastern
29:30
Speaker 1: culture and history. The writers do not answer in the
29:33
Speaker 1: weakness of society, the weakness of society, but in a
29:43
Speaker 1: special type of relationship between state and religion. The starting
29:49
Speaker 1: point is the 18th century union between Muhammad bin Saud,
29:52
Speaker 1: the leader of the tribe in Najd, and Muhammad bin
29:56
Speaker 1: Abdul Wahab, a religious scholar.
30:00
Speaker 2: According to this union.
30:02
Speaker 1: Ben Sa'ud adopted political and military power and in his favor,
30:06
Speaker 1: he made Wahhabism the.
30:08
Speaker 2: Official ideology of the government.
30:11
Speaker 1: As a result, the state became a religion not in
30:15
Speaker 1: favor of power but in service to it. Over the decades,
30:21
Speaker 1: the Sa'ud family controlled religious scholars in official institutions such
30:26
Speaker 1: as fatwas committees. To the point that the scholars were
30:32
Speaker 1: no longer independent forces, but became a tool of division.
30:36
Speaker 1: In Egypt, the situation is similar to that of Arabia,
30:43
Speaker 1: that is, the scholars of Al-Azhar are under the control
30:46
Speaker 1: of the government and take rights from the Egyptian government.
30:52
Speaker 1: This is exactly like the story of Gilgamesh that we
30:55
Speaker 1: said in the first book. Khudayan sent Hamaward to negotiate
30:59
Speaker 1: with Gilgamesh and take over his tyranny. But Hamaward was
31:04
Speaker 1: united with him instead of negotiating and came to his service.
31:08
Speaker 1: In the meantime, religious institutions that could be the mediators
31:14
Speaker 1: of the state became united and served him and gave
31:18
Speaker 1: him authority.
31:19
Speaker 2: The writers call.
31:21
Speaker 1: This Padeedah the construction of the cage of the dwarfs.
31:57
Speaker 1: But with the logic of this theory of freedom of movement,
32:00
Speaker 1: it is said that in Iran as well, a similar
32:03
Speaker 1: phenomenon is seen in other countries of the Middle East.
32:07
Speaker 1: Religious and ideological institutions have come to serve the government
32:12
Speaker 1: instead of the Iranian state's leviathan. And the civil society
32:17
Speaker 1: has not even had the opportunity to form independently. The
32:23
Speaker 1: result is staying outside the barricades of freedom, a place
32:27
Speaker 1: where the government is strong but has not been destroyed.
32:34
Speaker 2: And has not been trapped.
32:36
Speaker 1: The writers refer to the Arab Spring at the end
32:38
Speaker 1: of this season and conclude that these invasions could not
32:42
Speaker 1: break the stronghold of the region.
32:44
Speaker 2: Because the protesters overthrew the governments.
32:50
Speaker 1: But they could not create a independent society that would
32:54
Speaker 1: lock up the new government. Without independent institutions, the overthrow
32:58
Speaker 1: of a stable leviathan usually opens.
33:01
Speaker 2: The way for other leviathan or any other.
33:03
Speaker 1: 13.
33:03
Speaker 2: Exit from the free path.
33:45
Speaker 1: After the First World War, Germany had a democratic government.
33:49
Speaker 1: Its society was also active, but the economic boom and
33:55
Speaker 1: extreme corruption took people's trust in the government from the inside.
33:59
Speaker 1: The society was divided into two groups of enemies, and
34:02
Speaker 1: each one wanted to take over the government instead of
34:06
Speaker 1: the government.
34:06
Speaker 2: In these circumstances, the Nazis, through.
34:10
Speaker 1: The same elections and democratic parliament, They completely seized power
34:17
Speaker 1: and thus democracy relieved its useless tools.
34:20
Speaker 2: The second example is Chile.
34:26
Speaker 1: Chile was a democratic country in the 1950s and 60s
34:29
Speaker 1: with free elections. But in the 1970s, the then president,
34:32
Speaker 1: Salvador Allende, He wanted to take the country to socialism
34:44
Speaker 1: quickly Without having the people and their influence behind him
34:48
Speaker 1: These actions scared the landowners and the investors And divided
34:54
Speaker 1: the country Finally, General Pinochet, with the support of the
34:59
Speaker 1: United States in 1973 With coup d'etat, he seized power
35:08
Speaker 1: and established a 17-year military dictatorship. The result of these
35:10
Speaker 1: two stories is the same. The path to freedom will
35:14
Speaker 1: not be broken once and for all. Countries that enter
35:18
Speaker 1: this path are not guaranteed to stay in it and
35:22
Speaker 1: may fall out of it again. Sometimes they are like Germany,
35:32
Speaker 1: Sometimes with hostility and double-edging of society like Shiri. Until
35:35
Speaker 1: the time when the government and society are in balance,
35:39
Speaker 1: freedom is in place. But as soon as one of
35:42
Speaker 1: these two opponents is defeated, this path is closed and
35:45
Speaker 1: freedom is caught in the net. 14th season, entry into
35:47
Speaker 1: the path of freedom. In previous periods, we have seen
36:03
Speaker 1: what things keep the youth out of this path or
36:05
Speaker 1: throw them out. Now this period asks how a society
36:08
Speaker 1: can enter the path of freedom. South Africa is a
36:13
Speaker 1: good example. Until 1994, apartheid ruled this country.
36:15
Speaker 2: The majority of blacks came from land ownership.
36:30
Speaker 1: They were deprived of their education and right to vote.
36:35
Speaker 1: But this year, this regime was sold out without bloodshed.
36:38
Speaker 1: The writers say that the reason was that three groups
36:42
Speaker 1: united together. The National Congress of Africa, that is, the
36:47
Speaker 1: Nielsen-Mandela party, the black-skinned party, the middle class of the
36:54
Speaker 1: black-skinned and the white-skinned artists who, unlike the farmers and
36:58
Speaker 1: the owners of the mines, from the end of the.
37:00
Speaker 2: Apartheid did not cause any damage.
37:02
Speaker 1: In order for the white-skinned people not to be afraid
37:07
Speaker 1: to take revenge, Nelson Mandela, the leader of this movement,
37:12
Speaker 1: made a good example. He wore the national team of
37:16
Speaker 1: South Africa in the 1995 Rugby World Cup final. A
37:18
Speaker 1: team that has always been a representative of the white-skinned
37:22
Speaker 1: and black-skinned people. This created trust between the two sides
37:32
Speaker 1: of the white and black skin. From this experience, the
37:35
Speaker 1: writers extract three conditions to enter the path of freedom.
37:41
Speaker 2: First, the ability to create conflict.
37:43
Speaker 1: Second, which direction the country is closer to. And third,
37:49
Speaker 1: how much the historical moment is positive. There is no
37:59
Speaker 1: such thing as luck. The writers mention several other examples.
38:07
Speaker 2: Japan.
38:08
Speaker 1: Japan had been destroyed by two atomic bombs after the
38:13
Speaker 1: Second World War and was under US occupation. General MacArthur,
38:19
Speaker 1: commander of the occupying forces, It destroyed the Japanese army,
38:23
Speaker 1: but instead of destroying the entire administrative system, it kept
38:28
Speaker 1: the Japanese-experienced bureaucrats and put them in the framework.
38:33
Speaker 2: Of a new and democratic basic law.
38:38
Speaker 1: In this way, Japan, with the existence of complete defeat
38:44
Speaker 1: and the victory of the Iranians, can become a powerful
38:47
Speaker 1: and democratic state. Turkey had a similar opportunity in the
38:53
Speaker 1: year 2000, but it gave up. The Erdogan party started
38:58
Speaker 1: with the coalition of Abdullah Gulen until it separated the
39:02
Speaker 1: army and the secret forces of Enhesar Talab Sekolar. But
39:06
Speaker 1: after the victory, it turned to the purification of the
39:10
Speaker 1: Gulen people. As a result of this defeat, one authority
39:14
Speaker 1: was replaced by another authority. not to reach a real
39:19
Speaker 1: balance of power between society and government. The message of
39:22
Speaker 1: this section is that entering the path of freedom is
39:28
Speaker 1: neither self-sufficient nor guaranteed. Every time a devastating conflict, a
39:34
Speaker 1: suitable historical moment and perhaps a little chance is needed.
39:38
Speaker 1: Now we use this opportunity and for three historical moments
39:42
Speaker 1: of Iran to enter the path of freedom together. I
39:50
Speaker 1: would like to mention this myself. 1. The Mashruteh revolution
39:55
Speaker 1: was a great opportunity that was lost with the First
39:58
Speaker 1: World War and the.
40:00
Speaker 2: Occupation of Iran. 2.
40:04
Speaker 1: The nationalization of the oil industry and the Musaddegh revolution
40:09
Speaker 1: was the second opportunity that was lost with internal and
40:11
Speaker 1: external differences and the entry of foreign forces in the
40:15
Speaker 1: 28 cities. And the third chance was the Islamic Revolution
40:22
Speaker 1: of 1957. But it did not reach Iran to the
40:26
Speaker 1: path of freedom. Because instead of the government, Nahaduddin took
40:31
Speaker 1: power and Leviathan was not trapped. The last or fifteenth phase.
40:33
Speaker 1: Life with Leviathan. Entering the path of freedom is not
40:40
Speaker 1: the end of the story. It's just the beginning of a.
40:53
Speaker 2: New era. In this era, this question is asked.
40:56
Speaker 1: How should a society that has been successful set the
40:59
Speaker 1: state in a chain? How should it live with the
41:03
Speaker 1: challenges of always in a state of change? The writers
41:06
Speaker 1: start from the experience of Sued in the 19th century.
41:10
Speaker 1: The great economic decline had brought great poverty to this country.
41:46
Speaker 1: Darman-e-Rayegan wa amuzesh-e-hamegani ta'min beshe. Amma dar awaz ettehadiyeha-e-karegari wa anjuman-ha-e-kar-farma-i,
41:56
Speaker 1: har do dar tasmin-giriha-e-iqtisadi nakshi rasmi gereftan. Dawlat qaviter shod,
42:03
Speaker 1: amma jame'e ham abzar-e-taze-i bara-e-nezarat wa muwazene ba-on be-dasva vurd.
42:11
Speaker 2: Wa har do bal ba-ham qavi shodan.
42:15
Speaker 1: The writers know this as an example of how the
42:21
Speaker 1: Queen of the North can continue to beat David in
42:24
Speaker 1: a healthy way. In contrast to this experience, the writers
42:31
Speaker 1: refer to Friedrich Hayek, the famous Austrian economist.
42:36
Speaker 2: Hayek wrote in his book, The Way of Rebellion, that.
42:40
Speaker 1: Any increase in the power of the state It can
42:44
Speaker 1: even be used to achieve good goals such as social welfare.
42:47
Speaker 1: The writers say that Hayek saw half of the truth.
42:49
Speaker 1: He identified the danger correctly, but took the solution wrong.
42:53
Speaker 1: The problem is not the increase in government power. The
42:57
Speaker 1: problem is the increase in government power without the increase
43:00
Speaker 1: of the power of the society at the same time.
43:15
Speaker 1: Tجربه سوئد نشون میده که این دو میتونن باهم رشد کنن.
43:21
Speaker 1: در بخش پایانه این فصل نویسندگان نگاهی به امریکا و
43:28
Speaker 1: اوروپای امروز ميندازن. اونا با جهانی شدن اقتصادی و انقلاب
43:34
Speaker 1: فناوری سروت بیسابقه افریدن. اما این سروت به طور نابراور
43:40
Speaker 1: تقسیم شده. طبقه متوسط در بسیاری از کشورهای غربی It
43:46
Speaker 1: has been decades since it witnessed the collapse of the
43:48
Speaker 1: ruling class, while a small part of the society has
43:51
Speaker 1: become very corrupt. The writers are aware that this inequality
43:58
Speaker 1: is due to the general trust in democratic institutions.
44:03
Speaker 2: When a large part of the people feel.
44:05
Speaker 1: That the existing regime only works for the benefit of
44:10
Speaker 1: a minority, the same land that we saw earlier in
44:16
Speaker 1: Weimar and Chile. A place where the society, instead of
44:22
Speaker 1: competing with the government, itself is divided into separate groups
44:29
Speaker 1: and the land is divided for a leader or an
44:32
Speaker 1: African party that promises to solve the problem. Now, this
44:38
Speaker 1: reminds me of Mr. Donald Trump, and makes quick, simple
44:43
Speaker 1: and decisive solutions. The final message of this century is
44:49
Speaker 1: that the path of freedom will never reach its eternal purpose.
44:53
Speaker 1: Even the most powerful democracies must re-establish the balance between
44:58
Speaker 1: government and society of every generation. Freedom is not a
45:03
Speaker 1: once-in-a-lifetime responsibility, but a permanent responsibility that every society must
45:13
Speaker 1: be aware of. And we will draw two main points
45:22
Speaker 1: on the book of the way of freedom. The first point,
45:28
Speaker 1: Avinci Dixit, professor of economics at Princeton University, says that
45:33
Speaker 1: dividing the world into.
45:36
Speaker 2: Only two players, i.e. government and society, is not easy.
45:41
Speaker 1: In reality, both inside the state and inside the society,
45:45
Speaker 1: there are different groups and different conflicts. For example, some
45:48
Speaker 1: of the army or some of the traders can be
45:50
Speaker 1: closer to the society than to the state.
45:54
Speaker 2: Now, in response, Dixit himself answers in this way.
45:57
Speaker 1: The writers chose this simplification to be able to to
46:10
Speaker 1: create a reasonable solution for the comparison of tens of
46:15
Speaker 1: countries and thousands of years of history. If Ajam Oghlu
46:19
Speaker 1: and Robinson model all internal strategies, they cannot be combined
46:23
Speaker 1: with a book. Or a simple and reasonable theory like
46:25
Speaker 1: the path of freedom does not exist. To create a theory,
46:29
Speaker 1: it is sometimes necessary to.
46:31
Speaker 2: Make it simple.
46:40
Speaker 1: The second criticism that we Iranians and in general the
46:45
Speaker 1: East can enter into this book is that the path
46:47
Speaker 1: of freedom does not focus on the role of development
46:51
Speaker 1: and entry of Western countries in freedom in other countries.
46:55
Speaker 1: For example, how do those countries that have successfully introduced
47:01
Speaker 1: the path of freedom by the writers, i.e. the United
47:04
Speaker 1: States and Britain, With the establishment of India and the
47:12
Speaker 1: military intervention in Iraq, Afghanistan and Iran, they have prevented
47:18
Speaker 1: the same power balance that they provide.
47:21
Speaker 2: For the rest of the world. It is very.
47:25
Speaker 1: Difficult to believe that these days Trump and Netanyahu have
47:29
Speaker 1: actually focused on freedom in Iran in their attacks on
47:32
Speaker 1: our country.
47:33
Speaker 2: Rather, the sanctions imposed.
47:35
Speaker 1: By the United States against Iran have caused the deterioration
47:40
Speaker 1: a middle class that becomes a motor vehicle of democracy,
47:43
Speaker 1: and coincidentally occupies the territory of dictatorship and extremism, just
47:48
Speaker 1: as the sanctions of the regime and the regime's intervention
47:53
Speaker 1: in Iraq led to the emergence of ISIS. Now, in response,
47:59
Speaker 1: it can be said that the writers' goal was to
48:01
Speaker 1: analyze the internal relationship of the state-society in each country,
48:07
Speaker 1: Nor writing the complete history of international relations and development
48:12
Speaker 1: And this limitation themselves are also centrally Concentrated on internal
48:18
Speaker 1: institutions instead of external factors.
48:21
Speaker 2: Final conclusion According.
48:27
Speaker 1: To the book Raah-e-Bariq-e-Azadi Freedom is neither a coincidence nor
48:34
Speaker 1: a gift from a just ruler and not the result
48:38
Speaker 1: of moral and religious reasons. The permanent freedom is only
48:43
Speaker 1: obtained through the balance of power between the state and
48:47
Speaker 1: the society.
48:47
Speaker 2: This path is simple. On the one.
48:50
Speaker 1: Hand, there is a place of tyranny, where the state
48:55
Speaker 1: is powerful but not repulsive. On the other hand, there
49:00
Speaker 1: is a place of harm and death. It shows historical
49:03
Speaker 1: experiences that freedom is only in the middle of these
49:06
Speaker 1: two paths. Freedom only breathes in the middle of these
49:15
Speaker 1: two corners. Historical experiences show that a complete and successful
49:22
Speaker 1: government is the advancement of law, order and security. But
49:28
Speaker 1: if a society is not strong and strong enough to
49:30
Speaker 1: take the government under its control, the same government will
49:34
Speaker 1: gradually become corrupt. independent media and active civil society. Another
50:09
Speaker 1: important point is that every society has its own version
50:15
Speaker 1: to reach the path of freedom. But the essence is
50:18
Speaker 1: always the same.
50:19
Speaker 2: Freedom without equality.
50:22
Speaker 1: And balance of power between society and government is not possible.
50:29
Speaker 1: This point reminds me of the famous sentence of the
50:32
Speaker 1: movie Marmolak, where that man or Marmolak said, There is
50:38
Speaker 1: a way for the number of people to reach God.
50:42
Speaker 1: And this black can be said, there is a way
50:47
Speaker 1: for the number of.
50:49
Speaker 2: Countries to reach freedom.
50:51
Speaker 1: Every society must find its own version for this balance.
50:57
Speaker 1: If we want to keep the message of this book
50:59
Speaker 1: in one sentence for ourselves Freedom is not a purpose,
51:02
Speaker 1: it is a permanent struggle Each generation must repeat it,
51:07
Speaker 1: repeat the organization and repeat the government If we give up,
51:13
Speaker 1: the path will be closed The last word Az tawajuh
51:25
Speaker 1: wa hamrahiye samimaneye shoma sepas gozarem. Tahiyye khulaseye har ketab,
51:32
Speaker 1: az mutale'e wa negareshe matn garefte ta khanesh, zabt wa enteshar,
51:38
Speaker 1: dastekam yeki do hafte kare feshorde ro mitalabe. Ba in hal,
51:43
Speaker 1: tamam o muhtabaha yema rayegan dar dasrse hame qarar dare,
51:48
Speaker 1: wa hamchenan rayegan khaad mand. But being a volunteer does
51:53
Speaker 1: not mean being without a budget. The treatment of this
51:58
Speaker 1: journey is possible only with your support and support. You
52:02
Speaker 1: are our only sponsor and if you find these books
52:08
Speaker 1: useful and want to keep this light on, you can
52:11
Speaker 1: help this journey in two ways.
52:13
Speaker 2: One is by applying for the.
52:17
Speaker 1: Right of participation, To any amount you want, for example,
52:24
Speaker 1: at the price of a book, the link to the
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Speaker 1: financial support and the bank card number is in the
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52:49
Speaker 2: Support us.
52:50
Speaker 1: The Sound University of Chekideh Mandegar is in the internal
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Speaker 1: address of AdSign Esfandiar Khodayi is in your hands.
53:06
Speaker 2: Or just read the words of Chekideh Mandegar. Thank you.
53:09
Speaker 2: God bless you.