Podcasts about industrialism

This insightful discussion delves into personal agency, control, identity, and the profound impact of systemic racism, with a focus on transforming understanding and fostering societal progress.  In an enlightening and deeply moving conversation with Rev. Brig Feltus, founder of the Remember Institute, we embark on an exploration of the nuanced and multifaceted nature of race, power, oppression, and community healing. Through Brig's wealth of knowledge and compassionate perspective, we delved into the historical roots of oppression, the psychological underpinnings of privilege and bias, and the transformative power of community and awareness. Emphasizing the importance of mental health, community involvement, and the rejection of consumerist complicity in oppression, the Remember Institute's 'Heal Thyself' program aims to foster a collective understanding, empathetic dialogue, and a dedicated movement towards healing racial divisions and transforming societal structures.   00:00 Exploring Control and Identity in Relationships 00:36 Reflecting on Parental Influence and Generational Differences 02:17 The Evolution of Parenting: From Boomers to Gen X 05:55 Embracing Community and the Value of Shared Experiences 07:06 The Impact of Industrialism and Capitalism on Family and Community 10:38 Navigating the Challenges of Modern Parenting and Societal Expectations 11:27 The Power of Community in Personal and Societal Well-being 17:16 Redefining Value and Success in a Capitalist Society 30:25 Confronting the Realities of Systemic Oppression and Seeking Change 42:56 The Urgent Need for Societal Transformation and Collective Action 50:09 Unveiling the Shadows: The Evolution of Fear and Control 51:12 Historical Roots: From Religion to Propaganda 51:59 Cultural Appropriation and Historical Misconceptions 54:13 The Power of Community and Empathy 55:44 Personal Journeys: Race, Identity, and Advocacy 56:02 The Impact of Ethnic Background on Advocacy 59:49 Confronting Racism and Embracing Diversity 01:05:26 Understanding Privilege and the Need for Change 01:16:25 The Role of Education in Combating Racism 01:34:32 A Call to Action: Community Involvement and Personal Responsibility   ---------------------- ✨ Sign up for the next Heal Thyself cohort (May 1 - August 6) ***Use code: nikki for 25% off at checkout*** https://www.rememberinstitute.com/healthyself  

Jason, Rob, and Asher take a tour of New Caledonia, California's Central Valley, Bhutan, and Cuba to uncover the ins and outs of industrialism, especially as it has been applied to agriculture. Along the way they riff on how the hell we can escape from an -ism that completely engulfs us.Warning: This podcast occasionally uses spicy language.Sources/Links/Notes:Tom Murphy “does the math” on declining wild mammal mass.Understanding the primary, secondary, tertiary, and quaternary sectors of the economy.USDA graphic and statistics on the scale of family farms.Our World in Data: “Farm Size and Productivity”.Video clip from Jon Stewart on The Daily Show.Hossain, S., Jami, A.T. (2023). “Opportunities and Challenges in Sustainable Development and Governance in South Asia: Case Study of Bhutan.” In: Wu, HH., Liu, WY., Huang, M.C. (eds) Moving Toward Net-Zero Carbon Society. Springer Climate.Arch Ritter, “Can Cuba Recover from its De-Industrialization?”.Julia Wright, “The Little-Studied Success Story of Post-Crisis Food Security in Cuba: Does Lack of International Interest Signify Lack of Political Will?” International Journal of Cuban Studies, vol. 4, no. 2, 2012, pp. 130–53.Support the show

Topics: Nantucket Whaling, Quaker, The Line, Shakespeare, Job, Order, Chaos, McCarthy, Civil War, 1840's, the Essex, Sync Journey, Theatrical, Industrialism, Metaphor, Blasphemy, Gnosticism, Leviathan, Demi Urge, Ishmael & Ahab, Dragon Perseus, Hero of O...

In this episode, Marie speaks with Dr. Kenneth Wheeler, author of Modern Cronies: Southern Industrialism from Gold Rush to Convict Labor, 1829-1894. The book begins with the Georgia Gold Rush in and takes a look at its far-reaching impact. Link to book From Georgia Press: ugapress.org/book/9780820357522/modern-cronies Find out more at http://www.thenagainpodcast.com

Join Seth Godin as we are talking about boardgames and how we can help kids, including that kid we all have inside us, by helping others level up in ways they want to repeat. I really recommend you check out his newest book The Song of Significance: A New Manifesto for Teams https://seths.blog/Song Transcription of our conversation to save you time if you don't have time for a listen. Ric Thank you Seth for coming here. I'm humbled to have you with us. Seth Oh, you're a leader, you show up on the regular, you're so generous in the way you've coached and help people so its my pleasure. Ric Thank you, Seth. That's mutual. I've learned from you and your books to just dare. Before I got older I was afraid of tension and the conflict there in and your way of leading helped me to realize that tension is actually helpful and the only path forward and I'd love to talk some about that. Seth Terrific, terrific. I mean, when we're talking about tension, people don't always understand. The simplest example I can give you if I […………] I only paused for three seconds, maybe two, but it was still uncomfortable. That's a form of tension. It's not a physical thing. It's a way that we want completion to occur. We're wondering what's going to happen next.  Industrialism has pushed us to want to relieve tension, and just get the memo done, meeting over with, the quarterly numbers in. But in fact, creativity always involves tension. Ric So right and again, now I fight daily embracing that instead of hiding from it because I want to fill that with the short term instead of reminding myself of the long term. And here, I struggle with figuring out how to help kids. I'm a board gamer and a computer gamer and I played a lot of role playing games. And I quite often sit as a leader of a meeting and realize - playing these games taught me so much to figure out what needs to happen here. Why aren't they paying attention to what matters? Whenever you talk about games, like Cosmic Encounter (a boardgame), or how you learn things from video games - its so good to hear.  When did you start playing board games? Because you do talk about that every now and then Seth Well, I don't know if you know, but I'm friends with Peter co-creator of Cosmic Encounter. So yeah, so I know royalty. I probably started playing board games when I was five or six.  I think it's very important to establish early on two things. One, like music, there's taste in board games. Just because you don't like some board games doesn't mean you don't like all board games. And number two, what goes to that is, forgive me, but there's good board games, and there's bad board games. And there are a lot of bad board games. You know, I grew up with Monopoly. Monopoly a bad board game. And there are a lot of ways that I explain why it's bad. Chutes and Ladders is a bad board game where you're just rolling dice and using luck to magnify it all the way around. On the other hand, Rock Paper Scissors RoShamBo is an excellent game. The rules are super simple, you can play it at many levels of depth, etc. I was a game designer in the early 1980s. I pride myself on doing game design still to this day. Not always on a board, not always with dice. Sometimes in the way of businesses designed, it's still a game. And for me, games are a set of rules.  A way for individuals to bring intent to the table to see how their intent interacts with other people's intent when exposed to the rules. Business is at its best when rules are clear and are about serving your constituents. But the play is not clear. Which is why we do business now totally differently than we did 20 years ago. Because people get better at playing the game. Ric Thinking absolut when we see the rules and understand the rules. One of the headlines for your current book is “Let's get real, or let's not play” and the earlier we can understand that you play around a rule set that I don't want to play around or that I nor you can succeed in when we play together the better both of us are. Do you want to segway over to that? Seth Yes what does the phrase let's get real or let's not play mena and there is a great book with that title. That's not my book. That book is about selling. In that book, what they're arguing is that if you're doing a complicated multimillion dollar B2B sale, you're not going to make it by hustling people. You're going to make it by engaging with them to solve their problem. And if they don't want their problem solved, don't go on a sales call, right? Let's get real about why we're both here. I am not doing this to you. I'm doing this with you. My book, The Song of significance takes us to a different level and says: look at work, we're here to make a change happen. If you just want an industrial job, where you take something from this box and put it in that box, go work over there. That's not what we do here. What we do here is we make a change happen. And there are a bunch of mutual commitments we need to make about how we will play that game with each other for each other, to get to where we're going. And what's happened at work, is we've enabled industrialism to creep in, and we pretend that's what we're doing. But what we're really doing is ordering people to do what we want. And I think we need to talk about it. Ric Yes and the better we become a talking about it and having empathy that it's hard to be a middle manager right now being told to play by one rule set yet being followed up on another rule set. It goes back to board games. If you can realize that some people at this table want to play Monopoly, but you don't. The earlier you can have that conversation, the better off you all are. I'm always, as a grown up who is often in conversations with kids asking myself -  What am I teaching whom right now here? For example, what happens when we remove the dice from the game, suddenly, it's a very different game, and different skill sets being taught that is still play that are also very beneficial when we're talking to people reading people, understanding people, but also, everyone needs to have fun. So if we're forcing someone to play a game that they find too complicated, or too scary, or whatever, they're not going to come back next time we invite them to play. Right? This is exactly the same for work outcomes. Seth Brilliant, and the key word you just said his invite, right? That part of the mindset of capitalism is you got to work or you're going to starve to death. So there's not an invitation there. Part of the mindset of compulsory education is you got to go to school, or your parents go to jail. So those are not enrolled activities. Great work, great learning comes where people are enrolled in the journey. We have to figure out how to create the conditions for people to decide that that's what they want. Ric Yes, and continuing with role playing, for example, as a Game Master. The stories my childhood friends still tell others about today (we are all still very close friends) is where they were part of the story, of making the story, of creating the story. They weren't necessarily the heroes of the story. But it wasn't my story. I was just giving them a direction and creating a collaborate space for them and thus they turned it into their story. And support for the work, we do emotional work we need to do Seth Exactly, and you know, so it's interesting when we think about role playing games, how badly they've been pigeonholed for a certain group of nerdy kids when in fact our life is a role playing game. The people who seem to get the most out of our lives are the ones who are the authors of that journey, as opposed to simply characters in it. Ric Yes and goes back to my previous fear of tension where I was reacting versus daring to proactively help people. Another lesson I learned from you, maybe 30 years ago was meaningful specific and small data. When I began my consulting career, 30 years ago, before buzzwords like big data, and stuff like that everyone was hungry for more data. And then I read a post from you realizing how could I not see this for myself? You need to be intentionally meningsfull  specific, embracing small data Do you want to share some thoughts on that? Seth No, you please. You read it more recently than I did. Go ahead and riff. Ric it is about what's the purpose? What's the intention? What's the small action to commit to here instead of having too big targets, big actions that are too vague. I've also been coaching in your Akimbo workshops where it's like we ask ourselves: “Did it work?” where it's “you don't write a long thing and then think you can plaster it everywhere” you write a small thing for a specific funnel that buys permission to invite those you aim to help read another small thing that eventually will help them get to where they want to go. Seth Right.  So I think what they all adds up to is choosing to be on the hook. This goes back to the board game thing. Which is when you are playing certain kinds of board games, there is no doubt who is in charge of your pieces. It's you. It's not a group of people where you're just doing what you're told. You moved that piece. Well, if you write a piece of copy, and people didn't respond, you wrote the copy, and people didn't respond. That is really useful information. Whereas if 14 people are in a room for six months and come up with some crafted statement, that means nothing. And it doesn't do anything. We don't know who rolled those dice. We don't know who's on the hook, and therefore it won't improve. Because we need to understand that we're getting real, we're playing this game, we have a change we seek to make, are we going to do it or not? Ric Yeah, totally. And also, on the big data thing, it's always easier to go looking for more things to add versus going small and asking ourselves ”did it work?” putting ourselves on the hook, as you say.  We're also living in a very fast-moving world. Something that piqued my interest that you talked about just now is learning from the edges, being willing to go to the edges, and learn and then teach others. Seth Well, so I'm struggling for a boardgame analogy, I'm not sure I have one here. So let's put that aside for a minute. The frontier, the edges, the places where the nerds, the people with problems, the folks who are seeking to make change happen is the juiciest most interesting place. Because I have no doubt that it is vitally important that the people in the water department at my town get fresh, clean water to my house. But that's a Six Sigma problem. And the only way to succeed is to make it a little tiny bit cheaper than you did yesterday. And that work needs to be done. I am not minimizing it. We can't live without it. But it doesn't have to be done by you. The problem with industrial work, where the only way to win is to be a little faster and a little cheaper, is you spend your day running on a treadmill. It's hard to feel truly significant. When you're not making change happen when you're not feeling like you're on the hook. It's harder to be respected is harder to find the thrill of looking forward to tomorrow. As we enter this post-industrial age what we're hearing from people who have enough to eat who have a roof over their head is that what they miss in their life is significance is knowing that they did something that they alone could contribute to. The only place to find that work is on the edges. Now they don't have to be the giant edges of launching a mission to Jupiter, it could be the edge of here's this patient, she just found out she has high blood pressure, she has never had this problem before. In the next five minutes, the tone of her future is going to be set. What is that interaction like? If you're just going to read it from a card, you're probably not showing up as a human. But if you can see the pain in that person's eyes, and you can figure out how to offer that person solace. Well, then you've done something significant. Ric Yeah, and that is something we all can choose to do. Seth Right Ric But it is scary. But putting yourself on the line there to actually invite having that conversation or fighting to have the margin for five minutes for listening. Seth Right. Exactly. Ric I feel bad for bringing us back to boardgames after such an important topic. Seth Please do. Ric One example there is our garage is full of board games that I bought that didn't become ”something our friends play for 20 years”. But I also I am the one in in my friends group that come with something new. Let's try this. And one out of 20 is something we keep playing for that long that yet most aren't.  I enjoy trying those rules playing out and experimenting with them but with the intent that most of them won't get used. Anyone listening to this. This is the same thing for a software and automation, making time for having conversations. Not all of them was going to work out. And but it's exactly the same with board games. Seth Yes. Well said and you know, the people who are passionate about a hobby go into it knowing they're not going to be right every time. Same thing is true with music and with music, we solve the problem by inventing the radio station. We haven't figured out how to make a radio station for board games. Ric I would love that. We do have something for our computer game players. There it's a lot easier because there you have it on STEAM that you can buy something as an early developer or a complete game  and then you can refund it. So there it's starting to move, it's easy to try things early on the edges. And you Seth for example, with Carbon Almanac -  you have a board game there. And you have the PDFs on line, so you can taste it, chew a bit, and then I want more, or you can say no, not me, not right now. Seth Exactly Ric And with 3d printing and board games moddig as well, soon that might be easy outside the edges there too. But again, when you're talking about real life problems, and having that emotional work, it feels so bad bringing up board games. But if we can invite the kids to dare to experiment, to learn new rules. To reposition fast and easy when they realized what worked well for a previous game didn't work here. Seth Yeah. And you know, a couple of times, you've mentioned kids, kids is a chronological thing, but it's also a choice. And I act like a kid on a good day. That's my goal, act like a kid. And why wouldn't we want to do that? Ric I'm with you. I think we all have that inner child. And when we see it, accept it and encourage it,  good things follow. Both when my kid connects to your kid Seth good things follow. But also, if we can learn to see things 20 years before we need to show up for work, for fun, because we get enrolment with our friends having fun. Why not?  That is making life better for people I believe. Seth Yeah Ric I love to play a lot of board games with kids today, but I also play Minecraft and those kinds of games too. And something you also talk a lot about is coming together as a community to solve system problems. And kids do this today in Minecraft. I remember being a computer player meeting other computer game player. When I was a teenager and starting to work. We were kind of nerds and a bit ashamed of it. And then 10 years later. It was something something you put it put on your resume to illustrate that you helped elevate, teach work, automate stuff.  I'm so curious to see what happens with the kids growing up having that experience from Minecraft.  Seth Yeah. And a shout out to Cory Doctorow and his book Makers. If you haven't read it yet, I highly recommend it. It's about communities of nerds coming together to play a game in real life that transforms the whole world. Ric Yes! I like that book and the book Walkaway and I pre-ordered his Red Team Blues Seth Yes. exactly Ric I want to read that and look forward to it. We can take what we get and make it better this modding that goes on in both board games and in cyber game. That mindset for works. It's awesome. Seth Yes, exactly. Well said. Ric But it can also be a bit much I know you've said a few times that you are mildly distracted. And I'm asking for myself now.  Because I am like that and you have spoken for the need to put on blinders. So what is your advice, to stay on course and to dare to do the work? Seth Well back to the idea of the let's get real. People who are easily distracted don't seem that easily distracted when they're middle of a game they really are enjoying. So pick the game properly. And that is the discipline of my career is if I am in a game that I keep finding myself distracted from I'm probably in a game that is not ideal for me. Part of the work of me being a professional is to pick a game that I can inhabit in a way that makes me feel more alive, not less. And I think that anyone who has the technological and economic privilege to be listening to this is in a similar situation. Pick a game. A real life game, a professional game, a game where you get paid. That's the right game for you. Ric Yeah, and if I can add to that also learning from you is also what do you want to become better at quite recently, that you could have chosen to become great at writing Twitter posts. Instead  you choose to become a long form writer or something like that? And I think having that insight that, what am I building here? What am I training myself in here? Is something we must darr Ask ourselves recurringly. Any thoughts on that? Seth Well, I mean, it, it turned out in retrospect that that was a really good choice on my part. But the purpose of that blog post was to point out that most people didn't bother to make the choice. Most people thought, oh, I can be really good at Twitter, and really good at medium and really good at having a blog, and Facebook and LinkedIn. So I'll just do everything because that's what these companies want me to do. And I said, it's extremely unlikely that in the time I have available for these tasks, I can get really good at all five of them. So I'm just going to put up a wall and not even do three of them, not even at all. And by doing that, I forced myself to spend the time playing a few games as opposed to be mediocre to a lot. And it's so easy to succumb to social pressure. And to say, Nope, I'm on Facebook, because I have to be, well, actually, you don't Ric Im totally with you that it was a great choice. And I'm grateful for that because I learned so much from your blog. But I think most are missing another important point. And that is that the platform's control so much, but if you create something that's yours, you can learn, you can change, you can adapt. Versus if you're creating something following that tension of the plattforms nurges. that thing you should be, you need to be everywhere you need to be here. Then someone else controls what happens if they change or they decommission or upgrade or install or do premium, or whatever. Seth Yes Ric So having something that's yours, I think that is really powerful and really important. Seth Yes! Ric And speaking of which, I love your books. I wholeheartedly remember, I think I read audiobooks. You were really there for me when I started work in the early 90s. And now you have something new coming out that I want everyone to check out. Do you have any words before we wrap this up? Seth Well, the book is called The Song of significance. And it's personal, not just personal to me, but personal to each person who I've written it for. And what I'm arguing is that work isn't working. And then when we think about the best job we ever had, the way it made us feel alive the way we were able to bring more to it the way we felt a sense of meaning and importance. I want to understand why we aren't building more jobs like that. I want to understand what kind of commitment do we need to make to each other to our co workers, to our bosses to our employees, to permit us to get beyond being a cog in the system. And I learned a lot from honeybees in researching this book, honey bees are basically a human brain inside out. Each bee is a neuron. And when we watch how honey bees make choices, when we watch the lifecycle of the hive, we learned an enormous amount. And on the back cover, the bucket says the purpose of a hive isn't to make honey. Honey is the byproduct of a healthy hive. And I think when we think about our work, the same thing is true. Ric What comes to me when you say that it's also instead of looking at a goal, look at a habit that might produce the goal. Because you need to show up for the habits that might produce the goal. You need to practice, and you need to learn by real feedback. Seth exactly, and the last story in the book, is something I know you and I share. It's about the Wizard of Oz. And basically one of the lessons we can learn there are a bunch but one of the lessons we learned is that the Tin Man, the Scarecrow and the Cowardly lion, were not compelled to go on the journey with Dorothy, they volunteered to go on the journey. They went on the journey, because helping each other to get to where each wanted to go was a choice. It was in enrolment, it was a game they wanted to play. When we say to people, you have to show up at the Zoom meeting, we're taking attendance or you're fired. When we say to people, you have to do this, you have to do this, you have to do this because I need to control you. Suddenly the voluntary nature of the game goes away. The goal of significant work is to have a goal is to say we are all seeking to do this together. These are the rules. How do we bring a certain sort of energy with us to do it? So the goal of the song of significance itself the book is to give people who give me the benefit of the doubt a tool that they can bring to work that they can bring to their co-workers and say let's all read this So that's gonna take us two hours, and then decide if we want to get real. Because if we can rewire the rules of work, we can make magic happen. Ric And a better culture a better workplace a more fun way to help as well Seth exactly Ric A meaningful way to help. And, I read in your draft of this book that you talked about, what if we didn't have meetings for a week instead you did things you're proud of? Would you want to repeat that? That is again putting yourself on the hook. Seth Right Ric We need to  create that because people who just comply and do what they're told will never be able to reach their potential for how good they could be in service for what they care about. Seth Exactly right. Well said, Ric I would love to hear you talk about the broomstick and how myself I've fallen prey to that mistake so many times in my life. Seth Oh me too. That's why it resonates with me. So the key turning point in the movie is and I actually did the computer game version based on Frank Baum's original books. I have studied the Wizard of Oz in great detail. The movie is very different from the books in really interesting ways. In the movie the key moment is when Dorothy shows up for the first time. And the wizard says “if you bring me the broomstick of the Wicked Witch of the West I will send you home”. What we know is that the wizard didn't need a broomstick. He said it so that Dorothy would go away and not come back. And often in our lives, people send us out for a broomstick. We're making a B2B sales call. And someone says, Yeah, but do you have a spreadsheet showing baba, baba, baba? We go get that thinking that if we bring it back, they'll say yes. No, they just wanted us to go away. So what we need to understand is, is this a broomstick problem? Or is this real? Is this something that we're doing because people have a checklist and they're just trying to move on or is it because it matters? When I was busy helping to invent the first generation of internet media, people sent me out for broomsticks all the time. And I really felt like if I just collected enough broomsticks, we would be fine. And in fact, what I learned from the let's get real or let's not playbook is you can turn right back to the wizard and say “do you really need a broomstick? Because if you really need a broomstick, help me understand why. if not, let's get to work.” Ric Yeah, and I still get goosebumps hearing that story and for those of you who don't know. With Akimbo workshops I think I've been in 100 or so zoom calls with Seth. And EVERY time he talks about that with our students, I get goosebumps. But also, that we receive it for what it is, because it doesn't have to be that they just want you to go away consciously. It might also be that that's their excuse. Unconsciously, they're asking you for things. So we need to have empathy with them, but also help ourselves see, this is a detour that isn't serving either of us. Seth Yes, brilliant. Ric The earlier we can do that the better conversations we can have, right? I want to be mindful of your time though. Thank you again for joining us today talking about boardgames, play and creating significance together. Seth Ric, these are great questions and your contributions as coach, as student, as a leader, just such a privilege to know you. Thank you. Ric Thank you. Likewise, sir. I'm honoured.

On this episode of "The Federalist Radio Hour," Mary Harrington, a columnist and editor for UnHeard and author of the "Reactionary Feminist" Substack, joins Federalist Culture Editor Emily Jashinsky to discuss her new book "Feminism Against Progress" and explain the consequences that women suffer because of the sexual revolution.You can find Harrington's book here: https://www.regnery.com/9781684514878/feminism-against-progress/Read Federalist Executive Editor Joy Pullmann's review of the book here: https://thefederalist.com/2023/04/25/mary-harringtons-feminism-against-progress-opens-an-escape-hatch-for-the-sexual-revolutions-prey/

Ever witnessed someone experience sudden agile enlightenment? What was it like? Is there a method to the magic that can be replicated? Ever seen a new idea face resistance against "the way we have always done it"? How did you handle it? Join Chris and Austin as they discuss "Agile Satori, Meatloaf Industrialism, and Ensemble Training" with Jon Fazzaro. First, they discuss flipping the classroom, "Nerd Lunch," and ensemble training in light of "the speed of work as the speed of idea sharing." Second, they dive into Meatloaf Industrialism and our unquestioned cultural habits. Lastly, Jon shares about agile satori vs. slow gradual transformation and they discuss the relation between immersion and the paradox of paradigm shifts. Video and Show Notes: https://youtu.be/_MDgfsWZjOU  

Major thank you to Justin for sponsoring today's stream! In which I discuss the book written by Oswald Spengler "Man and Technics." This book was written in 1931 and is a critique of technology and the state of Western Civilization; though they were the source of the industrial revolution, he believed it will come to doom the West due to its Faustian pact with knowledge, progress, materialism, and the technology spreading to the West's enemies. Make sure to check it out and let me know what you think. God bless Intro Music Follow Keynan Here! https://linktr.ee/keynanrwils b-dibe's Bandcamp: https://b-dibe.bandcamp.com/ b-dibe's Soundcloud: https://soundcloud.com/b-dibe Superchat Here https://streamlabs.com/churchoftheeternallogos Rokfin: https://rokfin.com/dpharry Website: http://www.davidpatrickharry.com GAB: https://gab.com/dpharry Support COTEL with Crypto! Bitcoin: 3QNWpM2qLGfaZ2nUXNDRnwV21UUiaBKVsy Ethereum: 0x0b87E0494117C0adbC45F9F2c099489079d6F7Da Litecoin: MKATh5kwTdiZnPE5Ehr88Yg4KW99Zf7k8d If you enjoy this production, feel compelled, or appreciate my other videos, please support me through my website memberships (www.davidpatrickharry.com) or donate directly by PayPal or crypto! Any contribution would be greatly appreciated. Thank you Logos Subscription Membership: http://davidpatrickharry.com/register/ Venmo: @cotel - https://account.venmo.com/u/cotel PayPal: https://www.paypal.me/eternallogos Donations: http://www.davidpatrickharry.com/donate/ PayPal: https://www.paypal.me/eternallogos Website: http://www.davidpatrickharry.com Rokfin: https://rokfin.com/dpharry Rumble: https://rumble.com/user/COTEL Odysee: https://odysee.com/@ChurchoftheEternalLogos:d GAB: https://gab.com/dpharry Telegram: https://t.me/eternallogos Minds: https://www.minds.com/Dpharry Bitchute: https://www.bitchute.com/channel/W10R... DLive: https://dlive.tv/The_Eternal_Logos Instagram: https://www.instagram.com/dpharry/ Twitter: https://twitter.com/eternal_logos

Abdallah Abu-Sheikh is a highly accomplished tech entrepreneur, investor, Founder and CEO. His company, Astra Tech, is creating an “ultra platform” on top of botim , that boasts more than 100M users today .He also founded another company, Barq, which is developing mobility solutions and delivery drones. Abu-Sheikh's diverse background, which includes time spent in China and developing MEA china relationships , has contributed to his success as an entrepreneur. He is passionate about building and breaking things, and happily shares his thoughts on investing, negotiations , education, and the future of technology.Abdallah Abu Sheikh Instagram https://bit.ly/3Y7jJ23 Linkedin https://bit.ly/3DlmRzD Wikipedia https://bit.ly/407rOps Entrepreneur Article https://bit.ly/3JlJEPs The Mo Show Youtube https://bit.ly/3nDwsZv Apple Podcast https://apple.co/3J9ScX4 Spotify https://spoti.fi/33dzsC2 Google Podcast https://bit.ly/3ebB7xN Anghami https://bit.ly/3mRo1uy Instagram https://bit.ly/2KAwq5v Twitter https://bit.ly/3KanEnJ Website https://bit.ly/3H2DhMM Email info@themopodcast.com This episode is presented by: Caffeine Lab Instagram https://bit.ly/3b7uNta Website https://bit.ly/3bonoWh Pizza Hut Jeddah Instagram https://bit.ly/3T87mjt Website http://bit.ly/3UtnkWq Credits Abdullah Abu Sheikh | Guest Mo Islam | Host & Founder Ahmed Hussein | Marketing & Brand Manager Ryan Ismail | Show Manager Mohammad Anas | Editor Youssef Hamieh | Production Manager Katie Janner | Sound Editor Edgar Ydel & Christian Rufo | Sound Engineers Chaima Boudchar | Translator

Our episode begins with a trip to Warm Mineral Springs.Our guest is Kathryn Ziewitz, co-author of "Green Empire: The St. Joe Company and the Remaking of Florida's Panhandle." The St. Joe Company, a legacy of the Dupont empire, at one point possessed 5% of all the land in Florida along with banks and railroads. It was run from Jacksonville with an iron fist by a true Florida villain: Ed Ball.

Guild 7

Lyn Stoler and Sonam Velani have coined the phrase Climate Industrialism to describe the optimistic, action-oriented response to climate change they already see happening in many communities around the world. Lyn and Sonam define Climate Industrialism as ‘a social and economic system built on the creation of climate technologies that yield human and environmental co-benefits.' What does that mean, exactly? And how does Climate Industrialism create a virtuous cycle for companies building climate solutions and the cities where they choose to build? Lyn and Sonam are the cocreators of Parachute, a research and storytelling project that shares climate solutions with local governments around the world to make our cities more beautiful, more livable, and more resilient. On this episode of Reversing Climate Change, Lyn and Sonam join Ross to explore their new model of Climate Industrialism and explain why cities need to take the lead on climate action. Lyn and Sonam discuss the history behind the regulations and permitting processes that slow industrial building and describe how cities can attract talent by welcoming climate industries. Listen in to understand the pros and cons of startup cities and learn what municipalities can do to promote both climate change mitigation as well as adaption and resilience through Climate Industrialism. Connect with Nori Purchase Nori Carbon Removals Nori's website Nori on Twitter Join Nori's Discord to hang out with other fans of the podcast and Nori Check out our other podcast, Carbon Removal Newsroom Carbon Removal Memes on Twitter Carbon Removal Memes on Instagram Resources Parachute Lyn & Sonam's Piece on Climate Industrialism Lyn on Substack Sonam on Substack Zach Caceres' Piece for a16z UCLA Center for Healthy Climate Solutions White House Accelerating Infrastructure Summit The Network State: How to Start a New Country by Balaji Srinivasan Paul Romer Startup Cities Charter Cities Institute Culdesac Tempe --- Send in a voice message: https://anchor.fm/reversingclimatechange/message Support this podcast: https://anchor.fm/reversingclimatechange/support

We talk about different economic systems that emerged during the Industrial Revolution including capitalism, socialism, and communism as well as which classes they impacted and how they affected industrialization. 

Over the 19th and 20th centuries physical power, social power, and economies grew explosively. The main cause was humanity's exploitation of fossil fuels. Sources of oil, coal, and natural gas – a vast underground storehouse of ancient sunlight – provided an almost magical and seemingly unlimited supply of energy to grow more food, provision more people, build more cities, and create more technologies. But this age of "more" also brought global warfare, consumerism, and overproduction. Improve your energy literacy with stories about pushing motor vehicles, enduring blackouts, and growing $10 tomatoes, and take a tour of history that visits ancient China, industrializing Britain, the Great Depression, the Cold War, and the Green Revolution. Resources mentioned in this episode include a juxtaposition of old and new city photographs, and Jason Bradford's report The Future Is Rural. The song, "Brother, Can You Spare a Dime?" was written by lyricist Yip Harburg and composer Jay Gorney. For more information, please visit our website.Support the showLearn more at power.postcarbon.org

Tata thinks he can help India grow through industrialism, nationalism, and big business. Does big business help increase wealth and quality of life for the poor? Tata knows that he does not have the infrastructure to solve the basic problems of the poor, such as, food and water. Why not? Tata primary goal is too create great profits for his shareholders. He sounds like a Western CEO. The rich get richer, but do the poor get a better quality of life? If Tata will not attempt to help solve hungar and thirst in India and provide cheap financing for small businesses, who will? Who will help the small people? Empathy is different from direct impact. Microloans and financing could provide a surge of innovation and solutions for the poor. The poor people must start to self educate and solve their own problems. Looking to large nationalized corporations to solve problems will be a betrayal. Profits may force the big business away from vital services need by the poor. The poor must find innovate ways to increase food production and provide clean water and reduce costs in design. Nationalism will not solve their problems, as Tata has admitted. The division between large corporation and rural communities will continue to expand. Small businesses in India are more likely to provide the vital services the poor need. "California has some very fond memories and one of them was the highly technical environment that existed in southern California," says Mr. Tata. Tata likes to be surround by engineers and technical people. (Reference Link) --- Send in a voice message: https://anchor.fm/david-nishimoto/message

In this episode, we speak with Eugenia Lean, author of, Vernacular Industrialism in China: Local Innovation and Translated Technologies in the Making of a Cosmetics Empire, 1900–1940. Did the process of industrialization occur in the same manner around the world? How did a Chinese romance novelist create a cosmetics empire that outperformed Japanese and European brands? Listen in as professor of Chinese History Eugenia Lean tells us how Chen Diexian (1879–1940), a man of letters, transformed Chinese industry in the early 20th century. Funding his business ventures with the profits from his romance novels, Chen tinkered, experimented, translated, copied and marketed his cosmetic and home pharmaceutical products to become a titan of industry. By analyzing how Chen created his Butterfly Toothpowder, patented fire extinguisher foam, and built local supply chains for his powder-based cosmetics, Lean shares a history of modern industry that tells a different story from the factory-based production in the US and Europe. Moreover, Lean explains how knowledge production and technological innovation can work together with poetry, “how-to column” journalism, and cultural translation and how innovation is not necessarily mutually exclusive from imitation.

Market driven Permaculture is droll and meaningless what we need are regional scale permaculture solutions to the broken industrial nightmare we live in. Sadly many people in Permaculture act as if it is our task to show the technocrats that they can make money with permaculture methods, it is not nor has it ever been a worthwhile endeavor what we need are comprehensive master plans that make the present food system obsolete.

I spoke with Iris Scott on Jan 14, 2022. It was lovely to speak with another nature lover who gets the fact that everything and everyone is connected. The natural world has an advocate in Iris Scott. Her story of becoming the artist she is today is filled with just doing the next thing and following her passion. She shares some key aspects of her story and how not always doing what everyone else is doing is where you find the magic. BioIris Scott is an American contemporary painter working in the Instinctualist style. Instinctualism is 40,000 years old, making it the oldest school of human mark-making, with thematics founded in animal imagery and mystical experience. Iris grew up in Maple Valley, Washington on what she describes as a “one-family hippie commune”. Iris and her sister spent evenings listening to their mother, a writer, tell epic tales about the anthropomorphized lives of the family's pet parrots, lizards, cats, goats, and rabbits—with wild roaming coyotes appearing in the stories as special guest stars. As a result of this deep connection with animals during her upbringing, the agon of Iris's work is closing the distance between humans and nature. After studying in Florence, in the same centuries-old halls where Raphael, Michelangelo, and Da Vinci worked, Iris moved to a tiny apartment overlooking a rainforest outside of Kaohsiung, Taiwan; from there she launched her career. Her artistic journey took her from Taiwan, to Seattle, and then to Brooklyn, New York, where she lived and worked in a loft space of a former mattress factory. During the six-year-long NYC period, Iris began a relationship with the cutting-edge Filo Sofi Arts Gallery. Her 2019 solo show, Ritual in Pairing, held in Chelsea, was attended by Jerry Saltz and received coverage from outlets like New York Magazine, Smithsonian Magazine, and Artnet. On the West coast, Iris is represented by Adelman Contemporary. The successes of New York (and living on “the nosiest street in America”) led Iris, in 2020, to seek isolation and solitude in New Mexico, overlooking Ghost Ranch, Georgia O'Keeffe's old stomping grounds. She has built a house and studio adjacent to national wilderness and currently lives within walking distance of caves, dinosaur bones, native ruins, and petroglyphs. Here, Iris is connecting to the Instinctualist impulses of the earliest human artists. In Spring 2022, Iris will unveil a new body of work, and a new technique at Filo Sofi Arts. The fresh collection shall depict the desert otherworld of Northern New Mexico—the stark landscape, occupied by resilient plants that twist and claw their way around the rocks, adamant on survival. Her life's goal is to transcend Industrialism's cultish trend of separation from nature, and depict a new mythos of the oldest truth: we are all one.www.irisscottfineart.com

As stated

Wisdom Wednesday - How The Scale of Farms Led To Slavery And What True Hope Really Is - With Brother André Marie  Special Guest Brother Andre Marie Host of ReConquest only heard on The Crusade Channel Follow Brother Andre on GAB and Twitter - @Brother_Andre Ember Saturday was always the day for Ordinations. Ember days are ancient -  Advent Ember days were on the calendar before Advent was even added. It was also prayers for the 4 seasons. Palm Sunday - celebrated by Baptist as well as Catholics QUESTION: How does anyone every know where Easter is? The difference in the East and the West - they both use the same formula. The night St Therese of Avila died - October 4th before midnight you woke up on October 15th. HEADLINE: Christian Hope in Contrast by Brother Andre Marie   Often misunderstood, the theological virtue of hope is not what people often think it to be: It is not optimism as opposed to pessimism. It is not positive thinking as opposed to negative thinking. It is not “glass half full” rather than “glass half empty.” It is not a rosy forecast of future affairs of the Church Militant, the State, or one's own personal life in this vale of tears. HEADLINE: URGENT - EXCLUSIVE - “The Roche Christmas Massacre”: CDW Instruction on Traditionis Custodes to be issued next week HEADLINE: Is a Vatican Plan Under Way to Prohibit Traditional Ordinations? So those two things are the bad news - Let's not treat the Church as if it is a Democracy. Being a traditionalist doesn't make you a ‘special interest group' that needs to be heard. We have Grace and Virtue at our disposal, we need to use them. We can't think in those models, sometimes the actions will look similar like ‘getting the message out'. People are being troubled in a very unhealthy, unwholesome way. Christian Hope does NOT say things will get better in the Catholic church anytime soon. That is NOT what hope is. Industrialism -  True North Property -  HEADLINE: HOUSE ORIENTATION  Calculating prevailing winds - Water wheels - having to get tons of permits etc If you put swales in it keeps the water on the property and it gets absorbed into the ground. Episode 307 of ReConquest - ‘Hudge, Gudge, and Dr Fauci by Brother Andre Marie Our Readers And Listeners Keep Us In Print & On The Air! Click here to subscribe to The CRUSADE Channel's Founders Pass Member Service & Gain 24/7 Access to Our Premium, New Talk Radio Service. www.crusadechannel.com/go What Is The Crusade Channel? The CRUSADE Channel, The Last LIVE! Radio Station Standing begins our LIVE programming with our all original CRUSADE Channel News hosted by Ron Staffard. Coupled with Mike “The King Dude” Church entertaining you during your morning drive and Rick Barrett giving you the news of the day and the narrative that will follow during your lunch break! We've interviewed over 300 guests, seen Brother Andre Marie notch his 200th broadcast of Reconquest; The Mike Church Show over 1200 episodes; launched an original LIVE! News Service; written and produced 4 Feature Length original dramas including The Last Confession of Sherlock Holmes and set sail on the coolest radio product ever, the 5 Minute Mysteries series!  Now that you have discovered The Crusade, get 30 days for FREE of our premium News-Talk Radio service just head to: http://crusadechannel.com  Did you know about Scale of Farms? If you are interested in supporting small business, be sure to check out the official store of the Crusade Channel, the Founders Tradin Post! Not to mention our amazing collection of DVD's, Cigars, T-Shirts, bumper stickers and other unique selection of items selected by Mike Church!

In which we introduce - without any audible introduction, haha -  the very first BABA musical production. An instrumental piece based on the fable The Grasshopper and the Ant. 

What does the environment have to do with fashion? A presentation by Luca Cottini (PhD)* Oasi Zegna as a forward-looking sustainability project and value creator* At the roots of Zegna's success. The Biella valley as the cradle of the Italian wool industry* From sheep to shop. From fabric to style. Zegna's business model from the founder to today* The aesthetic and natural relationship between fashion, entrepreneurship and the environment* Ethical philosophy, social responsibility, and community. The activities of fondazione ZegnaVisit the official webpage at www.italianinnovators.com to find out more about the project and sign up for the newsletter of the show. Check out the video version of the episode on YouTube and subscribe to the Italian Innovators channel to receive notification of new episodes and lessons. Thanks for listening!

Where did the industrialists come from? How does the industrialist mindset still lurk in modern ideas about work? How do you want to create your life from the “messy middle”? The industrialist period favoured production and manufacturing over the human quality of life and fulfillment, and there are still remnants of this sentiment in the workplace today. This work-orientated mindset is still prevalent, and in some industries it is necessary, however, there is a lot of scope and potential for change. Post-pandemic, some bosses and leaders want to go back to the industrialist model, but we do not have to. Now we are in a transition period from what was before and what is still to come, and it is in this place where we can decide how we structure the change so that it suits our needs. For the first time, this shift from industrialist to self-agent allows us to bring our own lives into the question of how we work. Be intentional with your time, because you have more power and autonomy over your life than you may realize. In this episode, I speak with Angie Morgan about: From then to now The messy middle Taking agency over your life   Thanks for listening! I'd love to connect with you over on Instagram! ARE YOU READY FOR THE 4-DAY WORKWEEK? Click here LEARN MORE ABOUT JOE: Click here

Our spirits are crying out to return to a way of living that is aligned with our nature. We only need to wait for the current system to die.

•Music is a work of art, silence is my canvas• Luno is the producer of #CreatorSpaces, and some awesome music too!

Ammar Rashid, the President of Punjab of the Awami Workers Party, comes on the podcast to discuss the 'populous' nature of Imran Khan's politics and the left's response to Pakistan's economic crisis. Ammar Rashid is an academic, researcher and activist, whose work focuses on development, housing, informal settlements, health, gender and education. On this episode, we get into a deep dive discussion on the Budget, how Imran Khan's politics have evolved, how Pakistan can stop being a rentier state, Education, BISP/Ehsaas, Identity Politics, Weaponization of liberal ideas by the right, and after a while, Psychedelics. Please consider supporting us on Patreon: https://www.patreon.com/thepakistanexperience And Please stay in touch: https://twitter.com/ThePakistanExp1 https://www.facebook.com/thepakistanexperience https://instagram.com/thepakistanexperience The podcast is hosted by comedian and writer, Shehzad Ghias Shaikh. Shehzad is a Fulbright scholar with a Masters in Theatre from Brooklyn College. He is also one of the foremost Stand-up comedians in Pakistan and frequently writes for numerous publications. He can be found on Facebook, Instagram, Twitter and Tinder. https://www.facebook.com/Shehzadgs/ https://twitter.com/shehzad89 https://instagram.com/shehzadghiasshaikh Chapters: 0:00 Introduction 1:00 Imran Khan and PTI's evolution 9:00 Is PTI actually populous? 15:00 Musharraf and Imran Khan 28:00 Manufacturing, Industrialism, Consumption and Investment 40:00 How can Pakistan stop being a rentier state? 51:00 Budget deficit and economic recovery 59:00 BISP and Ehsaas 1:04:00 Minimum wage and the price-wage surge 1:11:00 Internet Tax 1:20:30 Education 1:26:30 Weaponization by the right of liberal ideas 1:35:00 The Politics of Recognition 1:57:00 New Left Party being launched 2:00:30 How to join AWP 2:04:00 Land Reform 2:10:00 What do we need to do to make policy pro-poor? 2:17:25 PSYCHEDELICS

I detta avsnitt befinner vi oss i 17000 och 18000-talets England där vi pratar om Industrialism, nationalism, imperialism och dess kopplingar till varandra.Följ oss på instagram: Historia for idioterMejl: historiaforidioterpodcast@gmail.com See acast.com/privacy for privacy and opt-out information.

In early twentieth-century China, Chen Diexian (1879–1940) was a maverick entrepreneur—at once a prolific man of letters and captain of industry, a magazine editor and cosmetics magnate. He tinkered with chemistry in his private studio, used local cuttlefish to source magnesium carbonate, and published manufacturing tips in how-to columns. In a rapidly changing society, Chen copied foreign technologies and translated manufacturing processes from abroad to produce adaptations of global commodities that bested foreign brands. Engaging in the worlds of journalism, industry, and commerce, he drew on literati practices associated with late-imperial elites but deployed them in novel ways within a culture of educated tinkering that generated industrial innovation. Through the lens of Chen’s career, Eugenia Lean explores how unlikely individuals devised unconventional, homegrown approaches to industry and science in early twentieth-century China. She contends that Chen’s activities exemplify “vernacular industrialism,” the pursuit of industry and science outside of conventional venues, often involving ad hoc forms of knowledge and material work. Lean shows how vernacular industrialists accessed worldwide circuits of law and science and experimented with local and global processes of manufacturing to navigate, innovate, and compete in global capitalism. In doing so, they presaged the approach that has helped fuel China’s economic ascent in the twenty-first century. Rather than conventional narratives that depict China as belatedly borrowing from Western technology, Vernacular Industrialism in China offers a new understanding of industrialization, going beyond material factors to show the central role of culture and knowledge production in technological and industrial change.

The artwork of this episode is a modern replica of Charlie Chaplin's Modern Times film poster. Listen to this synopsis about how we are creating a rather inauthentic reality. ━━━━━━━━━━ References + Credits ¹ Chaplin, C. Modern Times, 1936. ² Thomasin Lockwood. Voice over. Researched, written + created by © dodi kazma, 2020.

In early twentieth-century China, Chen Diexian (1879–1940) was a maverick entrepreneur—at once a prolific man of letters and captain of industry, a magazine editor and cosmetics magnate. He tinkered with chemistry in his private studio, used local cuttlefish to source magnesium carbonate, and published manufacturing tips in how-to columns. In a rapidly changing society, Chen copied foreign technologies and translated manufacturing processes from abroad to produce adaptations of global commodities that bested foreign brands. Engaging in the worlds of journalism, industry, and commerce, he drew on literati practices associated with late-imperial elites but deployed them in novel ways within a culture of educated tinkering that generated industrial innovation. Through the lens of Chen's career, Eugenia Lean explores how unlikely individuals devised unconventional, homegrown approaches to industry and science in early twentieth-century China. She contends that Chen's activities exemplify “vernacular industrialism,” the pursuit of industry and science outside of conventional venues, often involving ad hoc forms of knowledge and material work. Lean shows how vernacular industrialists accessed worldwide circuits of law and science and experimented with local and global processes of manufacturing to navigate, innovate, and compete in global capitalism. In doing so, they presaged the approach that has helped fuel China's economic ascent in the twenty-first century. Rather than conventional narratives that depict China as belatedly borrowing from Western technology, Vernacular Industrialism in China: Local Innovation and Translated Technologies in the Making of a Cosmetics Empire, 1900-1940 (Columbia University Press) offers a new understanding of industrialization, going beyond material factors to show the central role of culture and knowledge production in technological and industrial change. Eugenia Lean is professor of history and East Asian languages and cultures and current director of the Weatherhead East Asian Institute at Columbia University. This interview was conducted by Lukas Rieppel, a historian of science and capitalism at Brown University. You can learn more about his research here, or find him on twitter here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In early twentieth-century China, Chen Diexian (1879–1940) was a maverick entrepreneur—at once a prolific man of letters and captain of industry, a magazine editor and cosmetics magnate. He tinkered with chemistry in his private studio, used local cuttlefish to source magnesium carbonate, and published manufacturing tips in how-to columns. In a rapidly changing society, Chen copied foreign technologies and translated manufacturing processes from abroad to produce adaptations of global commodities that bested foreign brands. Engaging in the worlds of journalism, industry, and commerce, he drew on literati practices associated with late-imperial elites but deployed them in novel ways within a culture of educated tinkering that generated industrial innovation. Through the lens of Chen's career, Eugenia Lean explores how unlikely individuals devised unconventional, homegrown approaches to industry and science in early twentieth-century China. She contends that Chen's activities exemplify “vernacular industrialism,” the pursuit of industry and science outside of conventional venues, often involving ad hoc forms of knowledge and material work. Lean shows how vernacular industrialists accessed worldwide circuits of law and science and experimented with local and global processes of manufacturing to navigate, innovate, and compete in global capitalism. In doing so, they presaged the approach that has helped fuel China's economic ascent in the twenty-first century. Rather than conventional narratives that depict China as belatedly borrowing from Western technology, Vernacular Industrialism in China: Local Innovation and Translated Technologies in the Making of a Cosmetics Empire, 1900-1940 (Columbia University Press) offers a new understanding of industrialization, going beyond material factors to show the central role of culture and knowledge production in technological and industrial change. Eugenia Lean is professor of history and East Asian languages and cultures and current director of the Weatherhead East Asian Institute at Columbia University. This interview was conducted by Lukas Rieppel, a historian of science and capitalism at Brown University. You can learn more about his research here, or find him on twitter here.

In early twentieth-century China, Chen Diexian (1879–1940) was a maverick entrepreneur—at once a prolific man of letters and captain of industry, a magazine editor and cosmetics magnate. He tinkered with chemistry in his private studio, used local cuttlefish to source magnesium carbonate, and published manufacturing tips in how-to columns. In... Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

In early twentieth-century China, Chen Diexian (1879–1940) was a maverick entrepreneur—at once a prolific man of letters and captain of industry, a magazine editor and cosmetics magnate. He tinkered with chemistry in his private studio, used local cuttlefish to source magnesium carbonate, and published manufacturing tips in how-to columns. In a rapidly changing society, Chen copied foreign technologies and translated manufacturing processes from abroad to produce adaptations of global commodities that bested foreign brands. Engaging in the worlds of journalism, industry, and commerce, he drew on literati practices associated with late-imperial elites but deployed them in novel ways within a culture of educated tinkering that generated industrial innovation. Through the lens of Chen’s career, Eugenia Lean explores how unlikely individuals devised unconventional, homegrown approaches to industry and science in early twentieth-century China. She contends that Chen’s activities exemplify “vernacular industrialism,” the pursuit of industry and science outside of conventional venues, often involving ad hoc forms of knowledge and material work. Lean shows how vernacular industrialists accessed worldwide circuits of law and science and experimented with local and global processes of manufacturing to navigate, innovate, and compete in global capitalism. In doing so, they presaged the approach that has helped fuel China’s economic ascent in the twenty-first century. Rather than conventional narratives that depict China as belatedly borrowing from Western technology, Vernacular Industrialism in China: Local Innovation and Translated Technologies in the Making of a Cosmetics Empire, 1900-1940 (Columbia University Press) offers a new understanding of industrialization, going beyond material factors to show the central role of culture and knowledge production in technological and industrial change. Eugenia Lean is professor of history and East Asian languages and cultures and current director of the Weatherhead East Asian Institute at Columbia University. This interview was conducted by Lukas Rieppel, a historian of science and capitalism at Brown University. You can learn more about his research here, or find him on twitter here. Learn more about your ad choices. Visit megaphone.fm/adchoices

In early twentieth-century China, Chen Diexian (1879–1940) was a maverick entrepreneur—at once a prolific man of letters and captain of industry, a magazine editor and cosmetics magnate. He tinkered with chemistry in his private studio, used local cuttlefish to source magnesium carbonate, and published manufacturing tips in how-to columns. In a rapidly changing society, Chen copied foreign technologies and translated manufacturing processes from abroad to produce adaptations of global commodities that bested foreign brands. Engaging in the worlds of journalism, industry, and commerce, he drew on literati practices associated with late-imperial elites but deployed them in novel ways within a culture of educated tinkering that generated industrial innovation. Through the lens of Chen’s career, Eugenia Lean explores how unlikely individuals devised unconventional, homegrown approaches to industry and science in early twentieth-century China. She contends that Chen’s activities exemplify “vernacular industrialism,” the pursuit of industry and science outside of conventional venues, often involving ad hoc forms of knowledge and material work. Lean shows how vernacular industrialists accessed worldwide circuits of law and science and experimented with local and global processes of manufacturing to navigate, innovate, and compete in global capitalism. In doing so, they presaged the approach that has helped fuel China’s economic ascent in the twenty-first century. Rather than conventional narratives that depict China as belatedly borrowing from Western technology, Vernacular Industrialism in China: Local Innovation and Translated Technologies in the Making of a Cosmetics Empire, 1900-1940 (Columbia University Press) offers a new understanding of industrialization, going beyond material factors to show the central role of culture and knowledge production in technological and industrial change. Eugenia Lean is professor of history and East Asian languages and cultures and current director of the Weatherhead East Asian Institute at Columbia University. This interview was conducted by Lukas Rieppel, a historian of science and capitalism at Brown University. You can learn more about his research here, or find him on twitter here. Learn more about your ad choices. Visit megaphone.fm/adchoices

In early twentieth-century China, Chen Diexian (1879–1940) was a maverick entrepreneur—at once a prolific man of letters and captain of industry, a magazine editor and cosmetics magnate. He tinkered with chemistry in his private studio, used local cuttlefish to source magnesium carbonate, and published manufacturing tips in how-to columns. In a rapidly changing society, Chen copied foreign technologies and translated manufacturing processes from abroad to produce adaptations of global commodities that bested foreign brands. Engaging in the worlds of journalism, industry, and commerce, he drew on literati practices associated with late-imperial elites but deployed them in novel ways within a culture of educated tinkering that generated industrial innovation. Through the lens of Chen’s career, Eugenia Lean explores how unlikely individuals devised unconventional, homegrown approaches to industry and science in early twentieth-century China. She contends that Chen’s activities exemplify “vernacular industrialism,” the pursuit of industry and science outside of conventional venues, often involving ad hoc forms of knowledge and material work. Lean shows how vernacular industrialists accessed worldwide circuits of law and science and experimented with local and global processes of manufacturing to navigate, innovate, and compete in global capitalism. In doing so, they presaged the approach that has helped fuel China’s economic ascent in the twenty-first century. Rather than conventional narratives that depict China as belatedly borrowing from Western technology, Vernacular Industrialism in China: Local Innovation and Translated Technologies in the Making of a Cosmetics Empire, 1900-1940 (Columbia University Press) offers a new understanding of industrialization, going beyond material factors to show the central role of culture and knowledge production in technological and industrial change. Eugenia Lean is professor of history and East Asian languages and cultures and current director of the Weatherhead East Asian Institute at Columbia University. This interview was conducted by Lukas Rieppel, a historian of science and capitalism at Brown University. You can learn more about his research here, or find him on twitter here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Italy represented the first nation to come under the control of a Fascist government, and they would do everything in their power to keep it that way.WebsitePatreonTwitterFacebookDiscordEmail: historyofthesecondworldwar@outlook.comSourcesFascism in Italian Historiography: In Search of an Individual Historical Identity by Emilio GentileFascism, Industrialism, and Socialism: The Case of Italy by Albert SzymanskiThe Fascist Revolution in Italy: A Brief History in Documents by Marla StoneThe Fiftieth year of the "March on Rome": Recent Interpretations of Fascism by Charles KeserichItalian Intellectuals Under Fascism by Emiliana P. NoetherThe Meaning of Fascism in Italy: Fifty Years After the Fall by Philip V. Cannestraro, Claudio G. Segre, Alexander De Grand, and Furo ColumboMussolini's Italy by R.J.B. BosworthThe Force of Destiny: A History of Italy Since 1796 by Christopher DugganThe Seizure of Power: Fascism in Italy 1919-1929 by Adrian LytteltonAustro-Marxist Interpretation of Fascism by Gerhard BotzThe British Labour Press and Italian Fascism, 1922-25 by Charles KeserichCommunist Theories of Fascism, 1920-1935 by John M. CammettFascinating Fascism by Jeffrey T. SchnappFascism and the French Revolution by George L. MosseFascism from below? A Comparative Perspective on the Japanese Right, 1931-1936 by Gregory J. KaszaFascism, National Socialism and Conservatives in Europe, 1914-1945: Issues for Comparativists by Carl LevyFascist Ideology: Territory and expansionism in Italy and Germany, 1922-1945 by Aristotle A. KallisFascists by Michael MannThe Five Stages of Fascism by Robert O. PaxtonThe Foreign Office and Fascism 1924-1929 by P.G. EdwardsIntroduction: The Genesis of Fascism by George L. MosseHow Not to Think about Fascism and Ideology, Intellectual Antecedents and Historical Meaning by David D. RobertsInterpretations of the Origins of Fascism by Roberto VivarelliItalian Fascism: Whatever Happened to Dictatorship? by Paul CornerNational Socialism: Totalitarianism or Fascism? by Wolfgang SauerThe Nature of Fascism by Roger GriffinThe Origins and Nature of Fascism and Nazism in Europe by John HornePacifism, Feminism, and Fascism in Inter-War France by Sandi E. Cooper

Before you heap praise on someone's cooking, even for something as delicious as porcupine pot pie, you might want to consider the effects of ego inflation and the downsides of a hyper-individualistic culture. In this episode Asher, Rob, and Jason wonder if individualism (not to mention all those other "-isms"... capitalism, socialism, communism) is simply the product of a relatively short period of expansionism, and what of our values must be kept or discarded as we enter a new era of contraction and bureaucratic breakdown. While expressing a profound desire to retain the progress humanity has made on numerous fronts (don't sleep on 21st-century dentistry), they make sure to insult one another just enough for proper ego containment. For episode notes and more information, please visit our website and sign up for our newsletter.Support the show (https://postcarbon.org/donate)

After the March on Rome Mussolini would be made Prime Minister.WebsitePatreonTwitterFacebookDiscordEmail: historyofthesecondworldwar@outlook.comSourcesFascism in Italian Historiography: In Search of an Individual Historical Identity by Emilio GentileFascism, Industrialism, and Socialism: The Case of Italy by Albert SzymanskiThe Fascist Revolution in Italy: A Brief History in Documents by Marla StoneThe Fiftieth year of the "March on Rome": Recent Interpretations of Fascism by Charles KeserichItalian Intellectuals Under Fascism by Emiliana P. NoetherThe Meaning of Fascism in Italy: Fifty Years After the Fall by Philip V. Cannestraro, Claudio G. Segre, Alexander De Grand, and Furo ColumboMussolini's Italy by R.J.B. BosworthThe Force of Destiny: A History of Italy Since 1796 by Christopher DugganThe Seizure of Power: Fascism in Italy 1919-1929 by Adrian LytteltonAustro-Marxist Interpretation of Fascism by Gerhard BotzThe British Labour Press and Italian Fascism, 1922-25 by Charles KeserichCommunist Theories of Fascism, 1920-1935 by John M. CammettFascinating Fascism by Jeffrey T. SchnappFascism and the French Revolution by George L. MosseFascism from below? A Comparative Perspective on the Japanese Right, 1931-1936 by Gregory J. KaszaFascism, National Socialism and Conservatives in Europe, 1914-1945: Issues for Comparativists by Carl LevyFascist Ideology: Territory and expansionism in Italy and Germany, 1922-1945 by Aristotle A. KallisFascists by Michael MannThe Five Stages of Fascism by Robert O. PaxtonThe Foreign Office and Fascism 1924-1929 by P.G. EdwardsIntroduction: The Genesis of Fascism by George L. MosseHow Not to Think about Fascism and Ideology, Intellectual Antecedents and Historical Meaning by David D. RobertsInterpretations of the Origins of Fascism by Roberto VivarelliItalian Fascism: Whatever Happened to Dictatorship? by Paul CornerNational Socialism: Totalitarianism or Fascism? by Wolfgang SauerThe Nature of Fascism by Roger GriffinThe Origins and Nature of Fascism and Nazism in Europe by John HornePacifism, Feminism, and Fascism in Inter-War France by Sandi E. Cooper

In October 1922 the Fascists would take an important step, and they would stage a March on Rome. The results were as good as they could have possibly imagined.WebsitePatreonTwitterFacebookDiscordEmail: historyofthesecondworldwar@outlook.comSourcesFascism in Italian Historiography: In Search of an Individual Historical Identity by Emilio GentileFascism, Industrialism, and Socialism: The Case of Italy by Albert SzymanskiThe Fascist Revolution in Italy: A Brief History in Documents by Marla StoneThe Fiftieth year of the "March on Rome": Recent Interpretations of Fascism by Charles KeserichItalian Intellectuals Under Fascism by Emiliana P. NoetherThe Meaning of Fascism in Italy: Fifty Years After the Fall by Philip V. Cannestraro, Claudio G. Segre, Alexander De Grand, and Furo ColumboMussolini's Italy by R.J.B. BosworthThe Force of Destiny: A History of Italy Since 1796 by Christopher DugganThe Seizure of Power: Fascism in Italy 1919-1929 by Adrian LytteltonAustro-Marxist Interpretation of Fascism by Gerhard BotzThe British Labour Press and Italian Fascism, 1922-25 by Charles KeserichCommunist Theories of Fascism, 1920-1935 by John M. CammettFascinating Fascism by Jeffrey T. SchnappFascism and the French Revolution by George L. MosseFascism from below? A Comparative Perspective on the Japanese Right, 1931-1936 by Gregory J. KaszaFascism, National Socialism and Conservatives in Europe, 1914-1945: Issues for Comparativists by Carl LevyFascist Ideology: Territory and expansionism in Italy and Germany, 1922-1945 by Aristotle A. KallisFascists by Michael MannThe Five Stages of Fascism by Robert O. PaxtonThe Foreign Office and Fascism 1924-1929 by P.G. EdwardsIntroduction: The Genesis of Fascism by George L. MosseHow Not to Think about Fascism and Ideology, Intellectual Antecedents and Historical Meaning by David D. RobertsInterpretations of the Origins of Fascism by Roberto VivarelliItalian Fascism: Whatever Happened to Dictatorship? by Paul CornerNational Socialism: Totalitarianism or Fascism? by Wolfgang SauerThe Nature of Fascism by Roger GriffinThe Origins and Nature of Fascism and Nazism in Europe by John HornePacifism, Feminism, and Fascism in Inter-War France by Sandi E. Cooper

The rise of Fascism throughout Europe, beginning in Italy, would be an important catalyst for future events.WebsitePatreonTwitterFacebookDiscordEmail: historyofthesecondworldwar@outlook.comSourcesFascism in Italian Historiography: In Search of an Individual Historical Identity by Emilio GentileFascism, Industrialism, and Socialism: The Case of Italy by Albert SzymanskiThe Fascist Revolution in Italy: A Brief History in Documents by Marla StoneThe Fiftieth year of the "March on Rome": Recent Interpretations of Fascism by Charles KeserichItalian Intellectuals Under Fascism by Emiliana P. NoetherThe Meaning of Fascism in Italy: Fifty Years After the Fall by Philip V. Cannestraro, Claudio G. Segre, Alexander De Grand, and Furo ColumboMussolini's Italy by R.J.B. BosworthThe Force of Destiny: A History of Italy Since 1796 by Christopher DugganThe Seizure of Power: Fascism in Italy 1919-1929 by Adrian LytteltonAustro-Marxist Interpretation of Fascism by Gerhard BotzThe British Labour Press and Italian Fascism, 1922-25 by Charles KeserichCommunist Theories of Fascism, 1920-1935 by John M. CammettFascinating Fascism by Jeffrey T. SchnappFascism and the French Revolution by George L. MosseFascism from below? A Comparative Perspective on the Japanese Right, 1931-1936 by Gregory J. KaszaFascism, National Socialism and Conservatives in Europe, 1914-1945: Issues for Comparativists by Carl LevyFascist Ideology: Territory and expansionism in Italy and Germany, 1922-1945 by Aristotle A. KallisFascists by Michael MannThe Five Stages of Fascism by Robert O. PaxtonThe Foreign Office and Fascism 1924-1929 by P.G. EdwardsIntroduction: The Genesis of Fascism by George L. MosseHow Not to Think about Fascism and Ideology, Intellectual Antecedents and Historical Meaning by David D. RobertsInterpretations of the Origins of Fascism by Roberto VivarelliItalian Fascism: Whatever Happened to Dictatorship? by Paul CornerNational Socialism: Totalitarianism or Fascism? by Wolfgang SauerThe Nature of Fascism by Roger GriffinThe Origins and Nature of Fascism and Nazism in Europe by John HornePacifism, Feminism, and Fascism in Inter-War France by Sandi E. Cooper

This week, we are talking about ecologism which emerged as a critique of industrialism, the ideology that binds liberalism, conservativism, and socialism. It develops these three dominant political traditions by recognising nature as the basis for the human’s existence and development. Due to the crisis of the human in nature, the ecologisation of human society needs to happen now. Written by Reinhard Olschanski. Read by Julia Lagoutte. Text version: https://www.greeneuropeanjournal.eu/after-industrialism-reviving-nature-in-the-21st-century/ This article is from our new edition: A World Alive - Green Politics in Europe and Beyond which maps the forces, strategies, and ideas driving green politics and thinking today. It's out now and available to read online or download as PDF for free at www.greeneuropeanjournal.eu

Reading the Realms Episode 18 - Homeland A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the much-anticipated first novel of the Dark Elf Trilogy, Homeland by R.A. Salvatore! For listener responses please send your letters to readingtherealms@gmail.com. We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 17 - Viperhand A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the second novel of the Maztica Trilogy, Viperhand by Doug Niles. For listener responses please send your letters to readingtherealms@gmail.com. We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 16 - Dragonwall A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the second novel of the EmpiresTrilogy, Dragonwall by Troy Denning. For listener responses please send your letters to readingtherealms@gmail.com. We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 15- Horselords A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the first novel of the EmpiresTrilogy, Horselords by David 'Zeb' Cook. For listener responses please send your letters to readingtherealms@gmail.com. We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 14- Ironhelm A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the first novel of the Maztica Trilogy, Ironhelm by Doug Niles. For listener responses please send your letters to readingtherealms@gmail.com. We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Reader's Circle 4 featuring Jeff Grubb A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this special episode Paula and Max read listener responses from the mail bag, twitter, and facebook and then bring on Jeff Grubb, co-creator of the Realms and author of many of its best novels! Jeff was incredibly generous with his time and stories and we hope you enjoy our second interview episode. Comments, questions, corrections, or thoughts on our next book can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism and our intermission music is "Medieval Music - Sir Gawain" by Brandon Fiechter. You can find both artists on SoundCloud.

In which we lay out a manifesto for cottage industrialism while galloping through Karl Marx, Ayn Rand, Jordan B. Peterson, G.K. Chesterton, and Hilaire Belloc. It's an exhilarating ride with lots of interesting side quests--we think you'll enjoy it. Purchases made through Amazon Affiliate links help support the channel and don't add to the purchase price for you. Thanks for your support! The Servile State (Hilaire Belloc): https://amzn.to/31247iO Atlas Shrugged (Ayn Rand): https://amzn.to/2LLNV1C 12 Rules for Life (Jordan B. Peterson): https://amzn.to/2MtIiFd Communist Manifesto (Karl Marx): https://amzn.to/32UWj4r Skin in the Game (Nassim Taleb): https://amzn.to/2MiKn6A Incerto series (Nassim Taleb): https://amzn.to/2YpWql0 Creality Ender 3 3D printer: https://amzn.to/319g5aP Podcast: anchor.fm/goodandbasic Twitter: @goodandbasic Instagram: @good_and_basic Music credit: Spanish Summer from audionautix.com --- Support this podcast: https://anchor.fm/goodandbasic/support

Reading the Realms Episode 13 - The Wyvern's Spur A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the second novel of the Finder's Stone Trilogy, The Wyvern's Spur by Kate Novak and Jeff Grubb. For listener responses please send your letters to readingtherealms@gmail.com. We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Summary of Democracy, Science and Industrialism for BUS 1050

42 Minutes 332: Douglas Rushkoff - Team Human - 02.05.2019 Today for 42 minutes we consider Douglas Rushkoff's latest book, Team Human, which is the hopeful "state of the union" that we all need. Topics Include: Neoliberalism, Clinton Foundation, Climate Change, Participation, Community Organizing, Reality TV, Tabloids, Digital Media, Bias, Binary, Extreme, Good Old Days, Socialist America, Capitalism, Industrialism, Political Economy Of Media, Ideology, Fascism, Smart Phone, Dumb Human, Dignity, Externalizing Cost, Exploitation, Connection, Isolation, Conspiracy, Pivot, OS, Power Law Dynamics, Green New Deal. https://rushkoff.com

Reading the Realms Episode 12 - The Halfling's Gem A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the third novel of the Icewind Dale Trilogy, The Halfling's Gem by R.A. Salvatore. For listener responses please send your letters to readingtherealms@gmail.com. We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Topics: Neoliberalism, Clinton Foundation, Climate Change, Participation, Community Organizing, Reality TV, Tabloids, Digital Media, Bias, Binary, Extreme, Good Old Days, Socialist America, Capitalism, Industrialism, Political Economy Of Media, Ideology, Fas...

Topics: Neoliberalism, Clinton Foundation, Climate Change, Participation, Community Organizing, Reality TV, Tabloids, Digital Media, Bias, Binary, Extreme, Good Old Days, Socialist America, Capitalism, Industrialism, Political Economy Of Media, Ideology, Fas...

Open Source everything • Industrialism vs Socialism • http://my.LibraryOfConsciousness.com • www.LBRYofAlexandria.org --- Send in a voice message: https://anchor.fm/selfaware/message Support this podcast: https://anchor.fm/selfaware/support

Este é o episódio 177 do Retrohitz. Neste episódio Dose dupla: “Famitracker Demo Tracks”, do Reset Sound System, e “Ultrastage”, do The Industrialism. Lista de músicas: 1 – Let’s Rock in 8 Bit World 2 – The Tilt Song 3 – Balada Chiptuniana 4 – Mais Uma Trilha Para Jogos Do Dracula 5 – Low-Tec … Continue lendo Retrohitz 177 – Chiptune: Famitracker Demo Tracks – Reset Sound System, e Ultrastage, do The Industrialism →

Reading the Realms Episode 11 - Poll of Radiance A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode WE'RE BACK! and we discuss the first novel of the Heroes of Phlan Trilogy, Pool of Radiance by James M. Ward and Jane Cooper Hong. For listener responses please send your letters to readingtherealms@gmail.com. We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Reader's Circle 3 A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this special episode Paula and Max read listener responses from the mail bag, twitter, and facebook and then bring on James Lowder, author and editor of many Realms novels for our very first interview! James was incredibly gracious and generous with his time and we hope you enjoy all the insight his stories provide! Comments, questions, corrections, or thoughts on our next book can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism and our intermission music is "Medieval Music - Sir Gawain" by Brandon Fiechter. You can find both artists on SoundCloud.

Reading the Realms Episode 10 - Waterdeep A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the third novel of the Avatar Trilogy, Waterdeep by Richard Awlinson, aka (this time) Troy Denning. We want to hear from you for our listener response episode for next month, so send your thoughts about Shadowdale, Tantras, or Waterdeep to readingtherealms@gmail.com !!! We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 9 - Tantras A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the second novel of the Avatar Trilogy, Tantras by Richard Awlinson. Comments, questions, corrections, or thoughts on next month's book(Waterdeep by Richard Awlinson) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Live from Comicpalooza 2018 A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. We hope you enjoy our first live episode, recorded at the podcast partner booth of Comicpalooza 2018. Comicpalooza is the premiere pop-culture convention in our hometown, Houston, TX. Comments, questions, corrections, or thoughts on next month's book(Tantras by Richard Awlinson) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 8 - Shadowdale A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the first novel of the Avatar Trilogy, Shadowdale by Richard Awlinson. Comments, questions, corrections, or thoughts on next month's book(Tantras by Richard Awlinson) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Reader's Circle 2 A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this special episode Paula and Max read listener response emails for Azure Bonds, Streams of Silver, and Darkwell. Comments, questions, corrections, or thoughts on our next book (Shadowdale by Richard Awlinson) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 7 - Darkwell A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the third and final novel of the Moonshae Isles Trilogy Darkwell by Douglas Niles Comments, questions, corrections, or thoughts on next month's book(Shadowdale by Richard Awlinson) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 6 - Streams of Silver A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss the second novel of the Icewind Dale Trilogy Streams of Silver by R.A. Salvatore. Comments, questions, corrections, or thoughts on next month's book(Darkwell by Douglas Niles) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 5: Azure Bonds A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss Azure Bonds by Kate Novak and Jeff Grubb. Apologies in advance for the audio issues throughout the episode. Comments, questions, corrections, or thoughts on next month's book(Streams of Silver by R.A. Salvatore) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Reader's Circle 1 A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this special episode Max discusses a certain hurricane that caused recording delays and reads listener response emails for Darkwalker on Moonshae, The Crystal Shard, and Black Wizards - this is a book club after all! Please, if you are able, consider donating to the following Houston-based non-profits providing hurricane relief: Houston Food Bank http://www.houstonfoodbank.org/ United Way of Greater Houston https://www.unitedwayhouston.org/ Houston Humane Society http://www.houstonhumane.org/ Wildlife Center of Texas http://www.wildlifecenteroftexas.org/ Comments, questions, corrections, or thoughts on next month's book(Azure Bonds by Jeff Grubb and Kate Novak) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 4: Spellfire A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss Spellfire by Ed Greenwood - the first book written by the creator of the Realms. We also give away a copy of Pillars of Eternity to one lucky listener! Comments, questions, corrections, or thoughts on next month's book(Azure Bonds by Jeff Grubb and Kate Novak) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 3: Black Wizards A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss Black Wizards by Douglas Niles - the second book of the Darkwalker Trilogy. Stay tuned until the end of the episode for a fun announcement! Comments, questions, corrections, or thoughts on next month's book(Spellfire by Ed Greenwood) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

20th Century American Economic History 8. The Future of Libertarianism Lecture by Murray N. Rothbard Rothbard explains why he is optimistic. The norm of civilization has been despotism and statism. The quantum quality change in history has been the Industrial Revolution from mid-18th Century to mid-19th. Only the free market, libertarian society can expand this viable and moral industrialism. A society without a ruling class results. Peace and a classless society are classical liberal goals. Some individuals seize control of the state apparatus and use taxes to rob the producers. Class conflicts occur because one group in society are tax eaters and the other group are tax payers. Industrialism created so much wealth that cartels and Keynesianism have been able to eat away at the fat. Yet, the cause and effect chain is now much shorter. Shortages resulting from price controls now show up quickly. There is a general revulsion against the state. 8 of 8 from Murray Rothbard's 20th Century American Economic History lecture series. Sourced from: https://mises.org/library/20th-century-american-economic-history We are not endorsed or affiliated with the above. https://creativecommons.org/licenses/by-nc-nd/3.0/legalcode Presented by: Read Rothbard and Actual Anarchy Read Rothbard is comprised of a small group of voluntaryists who are fans of Murray N. Rothbard. We curate content on the www.ReadRothbard.com site including books, lectures, articles, speeches, and we make a weekly podcast based on his free-market approach to economics. Our focus is on education and how advancement in technology improves the living standards of the average person. www.readrothbard.com The Actual Anarchy Podcast is all about Maximum Freedom. We look at movies and current events from a Rothbardian Anarchist perspective. If it's voluntary, we're cool with it. If it's not, then it violated the Non-Aggression Principle and Property Rights - the core tenants of Libertarian Theory - and hence - human freedom. www.actualanarchy.com Websites: http://www.ReadRothbard.com / http://www.ActualAnarchy.com iTunes: https://itunes.apple.com/us/podcast/the-read-rothbard-podcast/id1166745868 Google Play Music: https://play.google.com/music/m/Ii45fhytlsiwkw6cbgzbxi6ahmi?t=The_Read_Rothbard_Podcast Facebook: http://www.facebook.com/readrothbardclub Twitter: https://twitter.com/read_rothbard Flickr: https://www.flickr.com/gp/145447582@N05/xB4583 Patreon: https://www.patreon.com/ReadRothbard Murray Rothbard, Murray N Rothbard, Read Rothbard, Anarchy, Anarchism, Free-Market, Anarcho-Capitalism, News and Events, Podcast, Laissez-Faire, Voluntaryist, Voluntaryism, Non-Aggression Principle, NAP, Libertarian, Libertarianism, Economics, Austrian Economics,

Reading the Realms Episode 2: The Crystal Shard A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this episode we discuss The Crystal Shard by R.A. Salvatore - the first of his many books set in the Realms and the story that introduced the world to the popular dark elf ranger Drizzt Do'Urden. Comments, questions, corrections, or thoughts on next month's read (Black Wizards by Doug Niles) can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism.

Reading the Realms Episode 1: Darkwalker on Moonshae A Forgotten Realms book club podcast where we are reading, in publication order, the narrative cannon of the Forgotten Realms. In this, the first episode, we start our journey with Douglas Niles' Darkwalker on Moonshae, published in 1987. Comments, questions, corrections, or thoughts on next month's book can be sent to readingtherealms@gmail.com We are also on Twitter: @ReadingFR Our intro music is “Eyes of Heather” by The Industrialism. Thanks again for listening!

In which Ms. Galloway talks about Unit Five (1750 CE to 1900 CE), including the Age of Revolutions, the Industrial Revolution(s), imperialism in Africa and Asia, nationalism, and central European unification.

The lecture excavates underneath some contemporary thinking and deconstructs false roads before turning to expand on the Bible’s teaching and reconstructing a viable pathway. Explore Voltaire, Kant, and a theology of nature. Consider the role of scientific foundations. Consider that the foundations of theology shifted in the early modern period particularly due to the rise of science. During the Enlightenment, the scientific method began to be applied to areas outside the areas of "hard" sciences but applied to all areas of life. Right thinking was to follow the scientific method with objectivity and rationalization and thought to be applied to every area of life. Herman Bavinck in Reformed Dogmatics states, “Consistent rationalism, finally, drew the conclusion that there is no revelation other than that which occurs by nature and history.” David Hume in Enquiries Concerning Human Understanding and concerning the Principles of Morals states, "When we run over libraries, persuaded of these principles, what havoc must we make? If we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matter of fact and existence? No. Commit it then to the flames: for it can contain nothing but sophistry and illusion." Voltaire claimed, "May the great God who hears me-a God who certainly could not be born of a girl, nor die on a gibbet, nor be eaten in a morsel of paste, nor have inspired this book with its contradictions, follies, and horrors-may this God, creator of all worlds, have pity on the sect of Christians who blaspheme him." (Select Works of Voltaire) Most famously, Immanuel Kant (the paradigmatic thinker of the Enlightenment) wrote on Religion within the Bounds of Reason and in his essay “What is Enlightenment?”, he called for scientific reflection to be brought to bear upon all religious teaching. Only a very bland theism can survive the categorical onslaught of Enlightenment reason upon Christian dogma as described by Kant. A theology of nature is the only remainder and in the nineteenth-century there is a turn from nature to pragmatism. Reflect on Roger Lundin's summary of this change. The key factors include Darwinism, Industrialism, and the Civil War. Consider the pragmatic turn according to William James. He supported the immanent approach to religious definition: “the ‘true’ is only the expedient in the way of our thinking, just as ‘the right’ is only the expedient in the way of our believing” (Pragmatism). So “Truth happens to an idea. It becomes true, is made true by events” (Pragmatism). Pragmatism for James shifted the idea of “truth” to utility and praxis, rather than the idea of correspondence to external reality by reference. We believe in causation, for example, simply because it helps to do so, rather than because we can actually prove its referential accuracy. Similarly with God, so James argued in Varieties of Religious Experience.

The Evolution of Human Government (783.1) 70:0.1 NO SOONER had man partially solved the problem of making a living than he was confronted with the task of regulating human contacts. The development of industry demanded law, order, and social adjustment; private property necessitated government. (783.2) 70:0.2 On an evolutionary world, antagonisms are natural; peace is secured only by some sort of social regulative system. Social regulation is inseparable from social organization; association implies some controlling authority. Government compels the co-ordination of the antagonisms of the tribes, clans, families, and individuals. (783.3) 70:0.3 Government is an unconscious development; it evolves by trial and error. It does have survival value; therefore it becomes traditional. Anarchy augmented misery; therefore government, comparative law and order, slowly emerged or is emerging. The coercive demands of the struggle for existence literally drove the human race along the progressive road to civilization. 1. The Genesis of War (783.4) 70:1.1 War is the natural state and heritage of evolving man; peace is the social yardstick measuring civilization’s advancement. Before the partial socialization of the advancing races man was exceedingly individualistic, extremely suspicious, and unbelievably quarrelsome. Violence is the law of nature, hostility the automatic reaction of the children of nature, while war is but these same activities carried on collectively. And wherever and whenever the fabric of civilization becomes stressed by the complications of society’s advancement, there is always an immediate and ruinous reversion to these early methods of violent adjustment of the irritations of human interassociations. (783.5) 70:1.2 War is an animalistic reaction to misunderstandings and irritations; peace attends upon the civilized solution of all such problems and difficulties. The Sangik races, together with the later deteriorated Adamites and Nodites, were all belligerent. The Andonites were early taught the golden rule, and, even today, their Eskimo descendants live very much by that code; custom is strong among them, and they are fairly free from violent antagonisms. (783.6) 70:1.3 Andon taught his children to settle disputes by each beating a tree with a stick, meanwhile cursing the tree; the one whose stick broke first was the victor. The later Andonites used to settle disputes by holding a public show at which the disputants made fun of and ridiculed each other, while the audience decided the winner by its applause. (783.7) 70:1.4 But there could be no such phenomenon as war until society had evolved sufficiently far to actually experience periods of peace and to sanction warlike practices. The very concept of war implies some degree of organization. (784.1) 70:1.5 With the emergence of social groupings, individual irritations began to be submerged in the group feelings, and this promoted intratribal tranquillity but at the expense of intertribal peace. Peace was thus first enjoyed by the in-group, or tribe, who always disliked and hated the out-group, foreigners. Early man regarded it a virtue to shed alien blood. (784.2) 70:1.6 But even this did not work at first. When the early chiefs would try to iron out misunderstandings, they often found it necessary, at least once a year, to permit the tribal stone fights. The clan would divide up into two groups and engage in an all-day battle. And this for no other reason than just the fun of it; they really enjoyed fighting. (784.3) 70:1.7 Warfare persists because man is human, evolved from an animal, and all animals are bellicose. Among the early causes of war were: (784.4) 70:1.8 1. Hunger, which led to food raids. Scarcity of land has always brought on war, and during these struggles the early peace tribes were practically exterminated. (784.5) 70:1.9 2. Woman scarcity — an attempt to relieve a shortage of domestic help. Woman stealing has always caused war. (784.6) 70:1.10 3. Vanity — the desire to exhibit tribal prowess. Superior groups would fight to impose their mode of life upon inferior peoples. (784.7) 70:1.11 4. Slaves — need of recruits for the labor ranks. (784.8) 70:1.12 5. Revenge was the motive for war when one tribe believed that a neighboring tribe had caused the death of a fellow tribesman. Mourning was continued until a head was brought home. The war for vengeance was in good standing right on down to comparatively modern times. (784.9) 70:1.13 6. Recreation — war was looked upon as recreation by the young men of these early times. If no good and sufficient pretext for war arose, when peace became oppressive, neighboring tribes were accustomed to go out in semifriendly combat to engage in a foray as a holiday, to enjoy a sham battle. (784.10) 70:1.14 7. Religion — the desire to make converts to the cult. The primitive religions all sanctioned war. Only in recent times has religion begun to frown upon war. The early priesthoods were, unfortunately, usually allied with the military power. One of the great peace moves of the ages has been the attempt to separate church and state. (784.11) 70:1.15 Always these olden tribes made war at the bidding of their gods, at the behest of their chiefs or medicine men. The Hebrews believed in such a “God of battles”; and the narrative of their raid on the Midianites is a typical recital of the atrocious cruelty of the ancient tribal wars; this assault, with its slaughter of all the males and the later killing of all male children and all women who were not virgins, would have done honor to the mores of a tribal chieftain of two hundred thousand years ago. And all this was executed in the “name of the Lord God of Israel.” (784.12) 70:1.16 This is a narrative of the evolution of society — the natural outworking of the problems of the races — man working out his own destiny on earth. Such atrocities are not instigated by Deity, notwithstanding the tendency of man to place the responsibility on his gods. (784.13) 70:1.17 Military mercy has been slow in coming to mankind. Even when a woman, Deborah, ruled the Hebrews, the same wholesale cruelty persisted. Her general in his victory over the gentiles caused “all the host to fall upon the sword; there was not one left.” (785.1) 70:1.18 Very early in the history of the race, poisoned weapons were used. All sorts of mutilations were practiced. Saul did not hesitate to require one hundred Philistine foreskins as the dowry David should pay for his daughter Michal. (785.2) 70:1.19 Early wars were fought between tribes as a whole, but in later times, when two individuals in different tribes had a dispute, instead of both tribes fighting, the two disputants engaged in a duel. It also became a custom for two armies to stake all on the outcome of a contest between a representative chosen from each side, as in the instance of David and Goliath. (785.3) 70:1.20 The first refinement of war was the taking of prisoners. Next, women were exempted from hostilities, and then came the recognition of noncombatants. Military castes and standing armies soon developed to keep pace with the increasing complexity of combat. Such warriors were early prohibited from associating with women, and women long ago ceased to fight, though they have always fed and nursed the soldiers and urged them on to battle. (785.4) 70:1.21 The practice of declaring war represented great progress. Such declarations of intention to fight betokened the arrival of a sense of fairness, and this was followed by the gradual development of the rules of “civilized” warfare. Very early it became the custom not to fight near religious sites and, still later, not to fight on certain holy days. Next came the general recognition of the right of asylum; political fugitives received protection. (785.5) 70:1.22 Thus did warfare gradually evolve from the primitive man hunt to the somewhat more orderly system of the later-day “civilized” nations. But only slowly does the social attitude of amity displace that of enmity. 2. The Social Value of War (785.6) 70:2.1 In past ages a fierce war would institute social changes and facilitate the adoption of new ideas such as would not have occurred naturally in ten thousand years. The terrible price paid for these certain war advantages was that society was temporarily thrown back into savagery; civilized reason had to abdicate. War is strong medicine, very costly and most dangerous; while often curative of certain social disorders, it sometimes kills the patient, destroys the society. (785.7) 70:2.2 The constant necessity for national defense creates many new and advanced social adjustments. Society, today, enjoys the benefit of a long list of useful innovations which were at first wholly military and is even indebted to war for the dance, one of the early forms of which was a military drill. (785.8) 70:2.3 War has had a social value to past civilizations because it: (785.9) 70:2.4 1. Imposed discipline, enforced co-operation. (785.10) 70:2.5 2. Put a premium on fortitude and courage. (785.11) 70:2.6 3. Fostered and solidified nationalism. (785.12) 70:2.7 4. Destroyed weak and unfit peoples. (785.13) 70:2.8 5. Dissolved the illusion of primitive equality and selectively stratified society. (785.14) 70:2.9 War has had a certain evolutionary and selective value, but like slavery, it must sometime be abandoned as civilization slowly advances. Olden wars promoted travel and cultural intercourse; these ends are now better served by modern methods of transport and communication. Olden wars strengthened nations, but modern struggles disrupt civilized culture. Ancient warfare resulted in the decimation of inferior peoples; the net result of modern conflict is the selective destruction of the best human stocks. Early wars promoted organization and efficiency, but these have now become the aims of modern industry. During past ages war was a social ferment which pushed civilization forward; this result is now better attained by ambition and invention. Ancient warfare supported the concept of a God of battles, but modern man has been told that God is love. War has served many valuable purposes in the past, it has been an indispensable scaffolding in the building of civilization, but it is rapidly becoming culturally bankrupt — incapable of producing dividends of social gain in any way commensurate with the terrible losses attendant upon its invocation. (786.1) 70:2.10 At one time physicians believed in bloodletting as a cure for many diseases, but they have since discovered better remedies for most of these disorders. And so must the international bloodletting of war certainly give place to the discovery of better methods for curing the ills of nations. (786.2) 70:2.11 The nations of Urantia have already entered upon the gigantic struggle between nationalistic militarism and industrialism, and in many ways this conflict is analogous to the agelong struggle between the herder-hunter and the farmer. But if industrialism is to triumph over militarism, it must avoid the dangers which beset it. The perils of budding industry on Urantia are: (786.3) 70:2.12 1. The strong drift toward materialism, spiritual blindness. (786.4) 70:2.13 2. The worship of wealth-power, value distortion. (786.5) 70:2.14 3. The vices of luxury, cultural immaturity. (786.6) 70:2.15 4. The increasing dangers of indolence, service insensitivity. (786.7) 70:2.16 5. The growth of undesirable racial softness, biologic deterioration. (786.8) 70:2.17 6. The threat of standardized industrial slavery, personality stagnation. Labor is ennobling but drudgery is benumbing. (786.9) 70:2.18 Militarism is autocratic and cruel — savage. It promotes social organization among the conquerors but disintegrates the vanquished. Industrialism is more civilized and should be so carried on as to promote initiative and to encourage individualism. Society should in every way possible foster originality. (786.10) 70:2.19 Do not make the mistake of glorifying war; rather discern what it has done for society so that you may the more accurately visualize what its substitutes must provide in order to continue the advancement of civilization. And if such adequate substitutes are not provided, then you may be sure that war will long continue. (786.11) 70:2.20 Man will never accept peace as a normal mode of living until he has been thoroughly and repeatedly convinced that peace is best for his material welfare, and until society has wisely provided peaceful substitutes for the gratification of that inherent tendency periodically to let loose a collective drive designed to liberate those ever-accumulating emotions and energies belonging to the self-preservation reactions of the human species. (786.12) 70:2.21 But even in passing, war should be honored as the school of experience which compelled a race of arrogant individualists to submit themselves to highly concentrated authority — a chief executive. Old-fashioned war did select the innately great men for leadership, but modern war no longer does this. To discover leaders society must now turn to the conquests of peace: industry, science, and social achievement. 3. Early Human Associations (787.1) 70:3.1 In the most primitive society the horde is everything; even children are its common property. The evolving family displaced the horde in child rearing, while the emerging clans and tribes took its place as the social unit. (787.2) 70:3.2 Sex hunger and mother love establish the family. But real government does not appear until superfamily groups have begun to form. In the prefamily days of the horde, leadership was provided by informally chosen individuals. The African Bushmen have never progressed beyond this primitive stage; they do not have chiefs in the horde. (787.3) 70:3.3 Families became united by blood ties in clans, aggregations of kinsmen; and these subsequently evolved into tribes, territorial communities. Warfare and external pressure forced the tribal organization upon the kinship clans, but it was commerce and trade that held these early and primitive groups together with some degree of internal peace. (787.4) 70:3.4 The peace of Urantia will be promoted far more by international trade organizations than by all the sentimental sophistry of visionary peace planning. Trade relations have been facilitated by development of language and by improved methods of communication as well as by better transportation. (787.5) 70:3.5 The absence of a common language has always impeded the growth of peace groups, but money has become the universal language of modern trade. Modern society is largely held together by the industrial market. The gain motive is a mighty civilizer when augmented by the desire to serve. (787.6) 70:3.6 In the early ages each tribe was surrounded by concentric circles of increasing fear and suspicion; hence it was once the custom to kill all strangers, later on, to enslave them. The old idea of friendship meant adoption into the clan; and clan membership was believed to survive death — one of the earliest concepts of eternal life. (787.7) 70:3.7 The ceremony of adoption consisted in drinking each other’s blood. In some groups saliva was exchanged in the place of blood drinking, this being the ancient origin of the practice of social kissing. And all ceremonies of association, whether marriage or adoption, were always terminated by feasting. (787.8) 70:3.8 In later times, blood diluted with red wine was used, and eventually wine alone was drunk to seal the adoption ceremony, which was signified in the touching of the wine cups and consummated by the swallowing of the beverage. The Hebrews employed a modified form of this adoption ceremony. Their Arab ancestors made use of the oath taken while the hand of the candidate rested upon the generative organ of the tribal native. The Hebrews treated adopted aliens kindly and fraternally. “The stranger that dwells with you shall be as one born among you, and you shall love him as yourself.” (787.9) 70:3.9 “Guest friendship” was a relation of temporary hospitality. When visiting guests departed, a dish would be broken in half, one piece being given the departing friend so that it would serve as a suitable introduction for a third party who might arrive on a later visit. It was customary for guests to pay their way by telling tales of their travels and adventures. The storytellers of olden times became so popular that the mores eventually forbade their functioning during either the hunting or harvest seasons. (788.1) 70:3.10 The first treaties of peace were the “blood bonds.” The peace ambassadors of two warring tribes would meet, pay their respects, and then proceed to prick the skin until it bled; whereupon they would suck each other’s blood and declare peace. (788.2) 70:3.11 The earliest peace missions consisted of delegations of men bringing their choice maidens for the sex gratification of their onetime enemies, the sex appetite being utilized in combating the war urge. The tribe so honored would pay a return visit, with its offering of maidens; whereupon peace would be firmly established. And soon intermarriages between the families of the chiefs were sanctioned. 4. Clans and Tribes (788.3) 70:4.1 The first peace group was the family, then the clan, the tribe, and later on the nation, which eventually became the modern territorial state. The fact that the present-day peace groups have long since expanded beyond blood ties to embrace nations is most encouraging, despite the fact that Urantia nations are still spending vast sums on war preparations. (788.4) 70:4.2 The clans were blood-tie groups within the tribe, and they owed their existence to certain common interests, such as: (788.5) 70:4.3 1. Tracing origin back to a common ancestor. (788.6) 70:4.4 2. Allegiance to a common religious totem. (788.7) 70:4.5 3. Speaking the same dialect. (788.8) 70:4.6 4. Sharing a common dwelling place. (788.9) 70:4.7 5. Fearing the same enemies. (788.10) 70:4.8 6. Having had a common military experience. (788.11) 70:4.9 The clan headmen were always subordinate to the tribal chief, the early tribal governments being a loose confederation of clans. The native Australians never developed a tribal form of government. (788.12) 70:4.10 The clan peace chiefs usually ruled through the mother line; the tribal war chiefs established the father line. The courts of the tribal chiefs and early kings consisted of the headmen of the clans, whom it was customary to invite into the king’s presence several times a year. This enabled him to watch them and the better secure their co-operation. The clans served a valuable purpose in local self-government, but they greatly delayed the growth of large and strong nations. 5. The Beginnings of Government (788.13) 70:5.1 Every human institution had a beginning, and civil government is a product of progressive evolution just as much as are marriage, industry, and religion. From the early clans and primitive tribes there gradually developed the successive orders of human government which have come and gone right on down to those forms of social and civil regulation that characterize the second third of the twentieth century. (788.14) 70:5.2 With the gradual emergence of the family units the foundations of government were established in the clan organization, the grouping of consanguineous families. The first real governmental body was the council of the elders. This regulative group was composed of old men who had distinguished themselves in some efficient manner. Wisdom and experience were early appreciated even by barbaric man, and there ensued a long age of the domination of the elders. This reign of the oligarchy of age gradually grew into the patriarchal idea. (789.1) 70:5.3 In the early council of the elders there resided the potential of all governmental functions: executive, legislative, and judicial. When the council interpreted the current mores, it was a court; when establishing new modes of social usage, it was a legislature; to the extent that such decrees and enactments were enforced, it was the executive. The chairman of the council was one of the forerunners of the later tribal chief. (789.2) 70:5.4 Some tribes had female councils, and from time to time many tribes had women rulers. Certain tribes of the red man preserved the teaching of Onamonalonton in following the unanimous rule of the “council of seven.” (789.3) 70:5.5 It has been hard for mankind to learn that neither peace nor war can be run by a debating society. The primitive “palavers” were seldom useful. The race early learned that an army commanded by a group of clan heads had no chance against a strong one-man army. War has always been a kingmaker. (789.4) 70:5.6 At first the war chiefs were chosen only for military service, and they would relinquish some of their authority during peacetimes, when their duties were of a more social nature. But gradually they began to encroach upon the peace intervals, tending to continue to rule from one war on through to the next. They often saw to it that one war was not too long in following another. These early war lords were not fond of peace. (789.5) 70:5.7 In later times some chiefs were chosen for other than military service, being selected because of unusual physique or outstanding personal abilities. The red men often had two sets of chiefs — the sachems, or peace chiefs, and the hereditary war chiefs. The peace rulers were also judges and teachers. (789.6) 70:5.8 Some early communities were ruled by medicine men, who often acted as chiefs. One man would act as priest, physician, and chief executive. Quite often the early royal insignias had originally been the symbols or emblems of priestly dress. (789.7) 70:5.9 And it was by these steps that the executive branch of government gradually came into existence. The clan and tribal councils continued in an advisory capacity and as forerunners of the later appearing legislative and judicial branches. In Africa, today, all these forms of primitive government are in actual existence among the various tribes. 6. Monarchial Government (789.8) 70:6.1 Effective state rule only came with the arrival of a chief with full executive authority. Man found that effective government could be had only by conferring power on a personality, not by endowing an idea. (789.9) 70:6.2 Rulership grew out of the idea of family authority or wealth. When a patriarchal kinglet became a real king, he was sometimes called “father of his people.” Later on, kings were thought to have sprung from heroes. And still further on, rulership became hereditary, due to belief in the divine origin of kings. (789.10) 70:6.3 Hereditary kingship avoided the anarchy which had previously wrought such havoc between the death of a king and the election of a successor. The family had a biologic head; the clan, a selected natural leader; the tribe and later state had no natural leader, and this was an additional reason for making the chief-kings hereditary. The idea of royal families and aristocracy was also based on the mores of “name ownership” in the clans. (790.1) 70:6.4 The succession of kings was eventually regarded as supernatural, the royal blood being thought to extend back to the times of the materialized staff of Prince Caligastia. Thus kings became fetish personalities and were inordinately feared, a special form of speech being adopted for court usage. Even in recent times it was believed that the touch of kings would cure disease, and some Urantia peoples still regard their rulers as having had a divine origin. (790.2) 70:6.5 The early fetish king was often kept in seclusion; he was regarded as too sacred to be viewed except on feast days and holy days. Ordinarily a representative was chosen to impersonate him, and this is the origin of prime ministers. The first cabinet officer was a food administrator; others shortly followed. Rulers soon appointed representatives to be in charge of commerce and religion; and the development of a cabinet was a direct step toward depersonalization of executive authority. These assistants of the early kings became the accepted nobility, and the king’s wife gradually rose to the dignity of queen as women came to be held in higher esteem. (790.3) 70:6.6 Unscrupulous rulers gained great power by the discovery of poison. Early court magic was diabolical; the king’s enemies soon died. But even the most despotic tyrant was subject to some restrictions; he was at least restrained by the ever-present fear of assassination. The medicine men, witch doctors, and priests have always been a powerful check on the kings. Subsequently, the landowners, the aristocracy, exerted a restraining influence. And ever and anon the clans and tribes would simply rise up and overthrow their despots and tyrants. Deposed rulers, when sentenced to death, were often given the option of committing suicide, which gave origin to the ancient social vogue of suicide in certain circumstances. 7. Primitive Clubs and Secret Societies (790.4) 70:7.1 Blood kinship determined the first social groups; association enlarged the kinship clan. Intermarriage was the next step in group enlargement, and the resultant complex tribe was the first true political body. The next advance in social development was the evolution of religious cults and the political clubs. These first appeared as secret societies and originally were wholly religious; subsequently they became regulative. At first they were men’s clubs; later women’s groups appeared. Presently they became divided into two classes: sociopolitical and religio-mystical. (790.5) 70:7.2 There were many reasons for the secrecy of these societies, such as: (790.6) 70:7.3 1. Fear of incurring the displeasure of the rulers because of the violation of some taboo. (790.7) sup>70:7.4 2. In order to practice minority religious rites. (790.8) 70:7.5 3. For the purpose of preserving valuable “spirit” or trade secrets. (790.9) 70:7.6 4. For the enjoyment of some special charm or magic. (790.10) 70:7.7 The very secrecy of these societies conferred on all members the power of mystery over the rest of the tribe. Secrecy also appeals to vanity; the initiates were the social aristocracy of their day. After initiation the boys hunted with the men; whereas before they had gathered vegetables with the women. And it was the supreme humiliation, a tribal disgrace, to fail to pass the puberty tests and thus be compelled to remain outside the men’s abode with the women and children, to be considered effeminate. Besides, noninitiates were not allowed to marry. (791.1) 70:7.8 Primitive people very early taught their adolescent youths sex control. It became the custom to take boys away from parents from puberty to marriage, their education and training being intrusted to the men’s secret societies. And one of the chief functions of these clubs was to keep control of adolescent young men, thus preventing illegitimate children. (791.2) 70:7.9 Commercialized prostitution began when these men’s clubs paid money for the use of women from other tribes. But the earlier groups were remarkably free from sex laxity. (791.3) 70:7.10 The puberty initiation ceremony usually extended over a period of five years. Much self-torture and painful cutting entered into these ceremonies. Circumcision was first practiced as a rite of initiation into one of these secret fraternities. The tribal marks were cut on the body as a part of the puberty initiation; the tattoo originated as such a badge of membership. Such torture, together with much privation, was designed to harden these youths, to impress them with the reality of life and its inevitable hardships. This purpose is better accomplished by the later appearing athletic games and physical contests. (791.4) 70:7.11 But the secret societies did aim at the improvement of adolescent morals; one of the chief purposes of the puberty ceremonies was to impress upon the boy that he must leave other men’s wives alone. (791.5) 70:7.12 Following these years of rigorous discipline and training and just before marriage, the young men were usually released for a short period of leisure and freedom, after which they returned to marry and to submit to lifelong subjection to the tribal taboos. And this ancient custom has continued down to modern times as the foolish notion of “sowing wild oats.” (791.6) 70:7.13 Many later tribes sanctioned the formation of women’s secret clubs, the purpose of which was to prepare adolescent girls for wifehood and motherhood. After initiation girls were eligible for marriage and were permitted to attend the “bride show,” the coming-out party of those days. Women’s orders pledged against marriage early came into existence. (791.7) 70:7.14 Presently nonsecret clubs made their appearance when groups of unmarried men and groups of unattached women formed their separate organizations. These associations were really the first schools. And while men’s and women’s clubs were often given to persecuting each other, some advanced tribes, after contact with the Dalamatia teachers, experimented with coeducation, having boarding schools for both sexes. (791.8) 70:7.15 Secret societies contributed to the building up of social castes chiefly by the mysterious character of their initiations. The members of these societies first wore masks to frighten the curious away from their mourning rites — ancestor worship. Later this ritual developed into a pseudo seance at which ghosts were reputed to have appeared. The ancient societies of the “new birth” used signs and employed a special secret language; they also forswore certain foods and drinks. They acted as night police and otherwise functioned in a wide range of social activities. (792.1) 70:7.16 All secret associations imposed an oath, enjoined confidence, and taught the keeping of secrets. These orders awed and controlled the mobs; they also acted as vigilance societies, thus practicing lynch law. They were the first spies when the tribes were at war and the first secret police during times of peace. Best of all they kept unscrupulous kings on the anxious seat. To offset them, the kings fostered their own secret police. (792.2) 70:7.17 These societies gave rise to the first political parties. The first party government was “the strong” vs. “the weak.” In ancient times a change of administration only followed civil war, abundant proof that the weak had become strong. (792.3) 70:7.18 These clubs were employed by merchants to collect debts and by rulers to collect taxes. Taxation has been a long struggle, one of the earliest forms being the tithe, one tenth of the hunt or spoils. Taxes were originally levied to keep up the king’s house, but it was found that they were easier to collect when disguised as an offering for the support of the temple service. (792.4) 70:7.19 By and by these secret associations grew into the first charitable organizations and later evolved into the earlier religious societies — the forerunners of churches. Finally some of these societies became intertribal, the first international fraternities. 8. Social Classes (792.5) 70:8.1 The mental and physical inequality of human beings insures that social classes will appear. The only worlds without social strata are the most primitive and the most advanced. A dawning civilization has not yet begun the differentiation of social levels, while a world settled in light and life has largely effaced these divisions of mankind, which are so characteristic of all intermediate evolutionary stages. (792.6) 70:8.2 As society emerged from savagery to barbarism, its human components tended to become grouped in classes for the following general reasons: (792.7) 70:8.3 1. Natural — contact, kinship, and marriage; the first social distinctions were based on sex, age, and blood — kinship to the chief. (792.8) 70:8.4 2. Personal — the recognition of ability, endurance, skill, and fortitude; soon followed by the recognition of language mastery, knowledge, and general intelligence. (792.9) 70:8.5 3. Chance — war and emigration resulted in the separating of human groups. Class evolution was powerfully influenced by conquest, the relation of the victor to the vanquished, while slavery brought about the first general division of society into free and bond. (792.10) 70:8.6 4. Economic — rich and poor. Wealth and the possession of slaves was a genetic basis for one class of society. (792.11) 70:8.7 5. Geographic — classes arose consequent upon urban or rural settlement. City and country have respectively contributed to the differentiation of the herder-agriculturist and the trader-industrialist, with their divergent viewpoints and reactions. (792.12) 70:8.8 6. Social — classes have gradually formed according to popular estimate of the social worth of different groups. Among the earliest divisions of this sort were the demarcations between priest-teachers, ruler-warriors, capitalist-traders, common laborers, and slaves. The slave could never become a capitalist, though sometimes the wage earner could elect to join the capitalistic ranks. (793.1) 70:8.9 7. Vocational — as vocations multiplied, they tended to establish castes and guilds. Workers divided into three groups: the professional classes, including the medicine men, then the skilled workers, followed by the unskilled laborers. (793.2) 70:8.10 8. Religious — the early cult clubs produced their own classes within the clans and tribes, and the piety and mysticism of the priests have long perpetuated them as a separate social group. (793.3) 70:8.11 9. Racial — the presence of two or more races within a given nation or territorial unit usually produces color castes. The original caste system of India was based on color, as was that of early Egypt. (793.4) 70:8.12 10. Age — youth and maturity. Among the tribes the boy remained under the watchcare of his father as long as the father lived, while the girl was left in the care of her mother until married. (793.5) 70:8.13 Flexible and shifting social classes are indispensable to an evolving civilization, but when class becomes caste, when social levels petrify, the enhancement of social stability is purchased by diminishment of personal initiative. Social caste solves the problem of finding one’s place in industry, but it also sharply curtails individual development and virtually prevents social co-operation. (793.6) 70:8.14 Classes in society, having naturally formed, will persist until man gradually achieves their evolutionary obliteration through intelligent manipulation of the biologic, intellectual, and spiritual resources of a progressing civilization, such as: (793.7) 70:8.15 1. Biologic renovation of the racial stocks — the selective elimination of inferior human strains. This will tend to eradicate many mortal inequalities. (793.8) 70:8.16 2. Educational training of the increased brain power which will arise out of such biologic improvement. (793.9) 70:8.17 3. Religious quickening of the feelings of mortal kinship and brotherhood. (793.10) 70:8.18 But these measures can bear their true fruits only in the distant millenniums of the future, although much social improvement will immediately result from the intelligent, wise, and patient manipulation of these acceleration factors of cultural progress. Religion is the mighty lever that lifts civilization from chaos, but it is powerless apart from the fulcrum of sound and normal mind resting securely on sound and normal heredity. 9. Human Rights (793.11) 70:9.1 Nature confers no rights on man, only life and a world in which to live it. Nature does not even confer the right to live, as might be deduced by considering what would likely happen if an unarmed man met a hungry tiger face to face in the primitive forest. Society’s prime gift to man is security. (793.12) 70:9.2 Gradually society asserted its rights and, at the present time, they are: (793.13) 70:9.3 1. Assurance of food supply. (793.14) 70:9.4 2. Military defense — security through preparedness. (793.15) 70:9.5 3. Internal peace preservation — prevention of personal violence and social disorder. (794.1) 70:9.6 4. Sex control — marriage, the family institution. (794.2) 70:9.7 5. Property — the right to own. (794.3) 70:9.8 6. Fostering of individual and group competition. (794.4) 70:9.9 7. Provision for educating and training youth. (794.5) 70:9.10 8. Promotion of trade and commerce — industrial development. (794.6) 70:9.11 9. Improvement of labor conditions and rewards. (794.7) 70:9.12 10. The guarantee of the freedom of religious practices to the end that all of these other social activities may be exalted by becoming spiritually motivated. (794.8) 70:9.13 When rights are old beyond knowledge of origin, they are often called natural rights. But human rights are not really natural; they are entirely social. They are relative and ever changing, being no more than the rules of the game — recognized adjustments of relations governing the ever-changing phenomena of human competition. (794.9) 70:9.14 What may be regarded as right in one age may not be so regarded in another. The survival of large numbers of defectives and degenerates is not because they have any natural right thus to encumber twentieth-century civilization, but simply because the society of the age, the mores, thus decrees. (794.10) 70:9.15 Few human rights were recognized in the European Middle Ages; then every man belonged to someone else, and rights were only privileges or favors granted by state or church. And the revolt from this error was equally erroneous in that it led to the belief that all men are born equal. (794.11) 70:9.16 The weak and the inferior have always contended for equal rights; they have always insisted that the state compel the strong and superior to supply their wants and otherwise make good those deficiencies which all too often are the natural result of their own indifference and indolence. (794.12) 70:9.17 But this equality ideal is the child of civilization; it is not found in nature. Even culture itself demonstrates conclusively the inherent inequality of men by their very unequal capacity therefor. The sudden and nonevolutionary realization of supposed natural equality would quickly throw civilized man back to the crude usages of primitive ages. Society cannot offer equal rights to all, but it can promise to administer the varying rights of each with fairness and equity. It is the business and duty of society to provide the child of nature with a fair and peaceful opportunity to pursue self-maintenance, participate in self-perpetuation, while at the same time enjoying some measure of self-gratification, the sum of all three constituting human happiness. 10. Evolution of Justice (794.13) 70:10.1 Natural justice is a man-made theory; it is not a reality. In nature, justice is purely theoretic, wholly a fiction. Nature provides but one kind of justice — inevitable conformity of results to causes. (794.14) 70:10.2 Justice, as conceived by man, means getting one’s rights and has, therefore, been a matter of progressive evolution. The concept of justice may well be constitutive in a spirit-endowed mind, but it does not spring full-fledgedly into existence on the worlds of space. (794.15) 70:10.3 Primitive man assigned all phenomena to a person. In case of death the savage asked, not what killed him, but who? Accidental murder was not therefore recognized, and in the punishment of crime the motive of the criminal was wholly disregarded; judgment was rendered in accordance with the injury done. (795.1) 70:10.4 In the earliest primitive society public opinion operated directly; officers of law were not needed. There was no privacy in primitive life. A man’s neighbors were responsible for his conduct; therefore their right to pry into his personal affairs. Society was regulated on the theory that the group membership should have an interest in, and some degree of control over, the behavior of each individual. (795.2) 70:10.5 It was very early believed that ghosts administered justice through the medicine men and priests; this constituted these orders the first crime detectors and officers of the law. Their early methods of detecting crime consisted in conducting ordeals of poison, fire, and pain. These savage ordeals were nothing more than crude techniques of arbitration; they did not necessarily settle a dispute justly. For example: When poison was administered, if the accused vomited, he was innocent. (795.3) 70:10.6 The Old Testament records one of these ordeals, a marital guilt test: If a man suspected his wife of being untrue to him, he took her to the priest and stated his suspicions, after which the priest would prepare a concoction consisting of holy water and sweepings from the temple floor. After due ceremony, including threatening curses, the accused wife was made to drink the nasty potion. If she was guilty, “the water that causes the curse shall enter into her and become bitter, and her belly shall swell, and her thighs shall rot, and the woman shall be accursed among her people.” If, by any chance, any woman could quaff this filthy draught and not show symptoms of physical illness, she was acquitted of the charges made by her jealous husband. (795.4) 70:10.7 These atrocious methods of crime detection were practiced by almost all the evolving tribes at one time or another. Dueling is a modern survival of the trial by ordeal. (795.5) 70:10.8 It is not to be wondered that the Hebrews and other semicivilized tribes practiced such primitive techniques of justice administration three thousand years ago, but it is most amazing that thinking men would subsequently retain such a relic of barbarism within the pages of a collection of sacred writings. Reflective thinking should make it clear that no divine being ever gave mortal man such unfair instructions regarding the detection and adjudication of suspected marital unfaithfulness. (795.6) 70:10.9 Society early adopted the paying-back attitude of retaliation: an eye for an eye, a life for a life. The evolving tribes all recognized this right of blood vengeance. Vengeance became the aim of primitive life, but religion has since greatly modified these early tribal practices. The teachers of revealed religion have always proclaimed, “‘Vengeance is mine,’ says the Lord.” Vengeance killing in early times was not altogether unlike present-day murders under the pretense of the unwritten law. (795.7) 70:10.10 Suicide was a common mode of retaliation. If one were unable to avenge himself in life, he died entertaining the belief that, as a ghost, he could return and visit wrath upon his enemy. And since this belief was very general, the threat of suicide on an enemy’s doorstep was usually sufficient to bring him to terms. Primitive man did not hold life very dear; suicide over trifles was common, but the teachings of the Dalamatians greatly lessened this custom, while in more recent times leisure, comforts, religion, and philosophy have united to make life sweeter and more desirable. Hunger strikes are, however, a modern analogue of this old-time method of retaliation. (796.1) 70:10.11 One of the earliest formulations of advanced tribal law had to do with the taking over of the blood feud as a tribal affair. But strange to relate, even then a man could kill his wife without punishment provided he had fully paid for her. The Eskimos of today, however, still leave the penalty for a crime, even for murder, to be decreed and administered by the family wronged. (796.2) 70:10.12 Another advance was the imposition of fines for taboo violations, the provision of penalties. These fines constituted the first public revenue. The practice of paying “blood money” also came into vogue as a substitute for blood vengeance. Such damages were usually paid in women or cattle; it was a long time before actual fines, monetary compensation, were assessed as punishment for crime. And since the idea of punishment was essentially compensation, everything, including human life, eventually came to have a price which could be paid as damages. The Hebrews were the first to abolish the practice of paying blood money. Moses taught that they should “take no satisfaction for the life of a murderer, who is guilty of death; he shall surely be put to death.” (796.3) 70:10.13 Justice was thus first meted out by the family, then by the clan, and later on by the tribe. The administration of true justice dates from the taking of revenge from private and kin groups and lodging it in the hands of the social group, the state. (796.4) 70:10.14 Punishment by burning alive was once a common practice. It was recognized by many ancient rulers, including Hammurabi and Moses, the latter directing that many crimes, particularly those of a grave sex nature, should be punished by burning at the stake. If “the daughter of a priest” or other leading citizen turned to public prostitution, it was the Hebrew custom to “burn her with fire.” (796.5) 70:10.15 Treason — the “selling out” or betrayal of one’s tribal associates — was the first capital crime. Cattle stealing was universally punished by summary death, and even recently horse stealing has been similarly punished. But as time passed, it was learned that the severity of the punishment was not so valuable a deterrent to crime as was its certainty and swiftness. (796.6) 70:10.16 When society fails to punish crimes, group resentment usually asserts itself as lynch law; the provision of sanctuary was a means of escaping this sudden group anger. Lynching and dueling represent the unwillingness of the individual to surrender private redress to the state. 11. Laws and Courts (796.7) 70:11.1 It is just as difficult to draw sharp distinctions between mores and laws as to indicate exactly when, at the dawning, night is succeeded by day. Mores are laws and police regulations in the making. When long established, the undefined mores tend to crystallize into precise laws, concrete regulations, and well-defined social conventions. (796.8) 70:11.2 Law is always at first negative and prohibitive; in advancing civilizations it becomes increasingly positive and directive. Early society operated negatively, granting the individual the right to live by imposing upon all others the command, “you shall not kill.” Every grant of rights or liberty to the individual involves curtailment of the liberties of all others, and this is effected by the taboo, primitive law. The whole idea of the taboo is inherently negative, for primitive society was wholly negative in its organization, and the early administration of justice consisted in the enforcement of the taboos. But originally these laws applied only to fellow tribesmen, as is illustrated by the later-day Hebrews, who had a different code of ethics for dealing with the gentiles. (797.1) 70:11.3 The oath originated in the days of Dalamatia in an effort to render testimony more truthful. Such oaths consisted in pronouncing a curse upon oneself. Formerly no individual would testify against his native group. (797.2) 70:11.4 Crime was an assault upon the tribal mores, sin was the transgression of those taboos which enjoyed ghost sanction, and there was long confusion due to the failure to segregate crime and sin. (797.3) 70:11.5 Self-interest established the taboo on killing, society sanctified it as traditional mores, while religion consecrated the custom as moral law, and thus did all three conspire in rendering human life more safe and sacred. Society could not have held together during early times had not rights had the sanction of religion; superstition was the moral and social police force of the long evolutionary ages. The ancients all claimed that their olden laws, the taboos, had been given to their ancestors by the gods. (797.4) 70:11.6 Law is a codified record of long human experience, public opinion crystallized and legalized. The mores were the raw material of accumulated experience out of which later ruling minds formulated the written laws. The ancient judge had no laws. When he handed down a decision, he simply said, “It is the custom.” (797.5) 70:11.7 Reference to precedent in court decisions represents the effort of judges to adapt written laws to the changing conditions of society. This provides for progressive adaptation to altering social conditions combined with the impressiveness of traditional continuity. (797.6) 70:11.8 Property disputes were handled in many ways, such as: (797.7) 70:11.9 1. By destroying the disputed property. (797.8) 70:11.10 2. By force — the contestants fought it out. (797.9) 70:11.11 3. By arbitration — a third party decided. (797.10) 70:11.12 4. By appeal to the elders — later to the courts. (797.11) 70:11.13 The first courts were regulated fistic encounters; the judges were merely umpires or referees. They saw to it that the fight was carried on according to approved rules. On entering a court combat, each party made a deposit with the judge to pay the costs and fine after one had been defeated by the other. “Might was still right.” Later on, verbal arguments were substituted for physical blows. (797.12) 70:11.14 The whole idea of primitive justice was not so much to be fair as to dispose of the contest and thus prevent public disorder and private violence. But primitive man did not so much resent what would now be regarded as an injustice; it was taken for granted that those who had power would use it selfishly. Nevertheless, the status of any civilization may be very accurately determined by the thoroughness and equity of its courts and by the integrity of its judges. 12. Allocation of Civil Authority (797.13) 70:12.1 The great struggle in the evolution of government has concerned the concentration of power. The universe administrators have learned from experience that the evolutionary peoples on the inhabited worlds are best regulated by the representative type of civil government when there is maintained proper balance of power between the well-co-ordinated executive, legislative, and judicial branches. (798.1) 70:12.2 While primitive authority was based on strength, physical power, the ideal government is the representative system wherein leadership is based on ability, but in the days of barbarism there was entirely too much war to permit representative government to function effectively. In the long struggle between division of authority and unity of command, the dictator won. The early and diffuse powers of the primitive council of elders were gradually concentrated in the person of the absolute monarch. After the arrival of real kings the groups of elders persisted as quasi-legislative-judicial advisory bodies; later on, legislatures of co-ordinate status made their appearance, and eventually supreme courts of adjudication were established separate from the legislatures. (798.2) 70:12.3 The king was the executor of the mores, the original or unwritten law. Later he enforced the legislative enactments, the crystallization of public opinion. A popular assembly as an expression of public opinion, though slow in appearing, marked a great social advance. (798.3) 70:12.4 The early kings were greatly restricted by the mores — by tradition or public opinion. In recent times some Urantia nations have codified these mores into documentary bases for government. (798.4) 70:12.5 Urantia mortals are entitled to liberty; they should create their systems of government; they should adopt their constitutions or other charters of civil authority and administrative procedure. And having done this, they should select their most competent and worthy fellows as chief executives. For representatives in the legislative branch they should elect only those who are qualified intellectually and morally to fulfill such sacred responsibilities. As judges of their high and supreme tribunals only those who are endowed with natural ability and who have been made wise by replete experience should be chosen. (798.5) 70:12.6 If men would maintain their freedom, they must, after having chosen their charter of liberty, provide for its wise, intelligent, and fearless interpretation to the end that there may be prevented: (798.6) 70:12.7 1. Usurpation of unwarranted power by either the executive or legislative branches. (798.7) 70:12.8 2. Machinations of ignorant and superstitious agitators. (798.8) 70:12.9 3. Retardation of scientific progress. (798.9) 70:12.10 4. Stalemate of the dominance of mediocrity. (798.10) 70:12.11 5. Domination by vicious minorities. (798.11) 70:12.12 6. Control by ambitious and clever would-be dictators. (798.12) 70:12.13 7. Disastrous disruption of panics. (798.13) 70:12.14 8. Exploitation by the unscrupulous. (798.14) 70:12.15 9. Taxation enslavement of the citizenry by the state. (798.15) a>70:12.16 10. Failure of social and economic fairness. (798.16) 70:12.17 11. Union of church and state. (798.17) 70:12.18 12. Loss of personal liberty. (798.18) 70:12.19 These are the purposes and aims of constitutional tribunals acting as governors upon the engines of representative government on an evolutionary world. (799.1) 70:12.20 Mankind’s struggle to perfect government on Urantia has to do with perfecting channels of administration, with adapting them to ever-changing current needs, with improving power distribution within government, and then with selecting such administrative leaders as are truly wise. While there is a divine and ideal form of government, such cannot be revealed but must be slowly and laboriously discovered by the men and women of each planet throughout the universes of time and space. (799.2) 70:12.21 [Presented by a Melchizedek of Nebadon.]

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A look at birth control and abortion. Pro-choice or pro-life, a must-listen for all young women!

Nesta edição, o EP The Surface, do projeto The Industrialism, pelo selo Chippanze. Duração: 25 min Lista de músicas: The Surface Every Surface Ends Now Siga-nos no Twitter: @retrocomputaria. Envie-nos um email também, caso você prefira. Ou então comente aí embaixo. Nós iremos ler, acreditem!

Every business you have come to support and admire was once a "grass roots" business. In this episode, Jory and I show not only business owners, but also lovers and spectators of economic sustainability and growth, how to thrive. I describe ways to implement tangible business strategies into your business that also build your community. I tell my clients, "You know everyone you need to know in order for your business and community to be a success." I explain how we can do this and why you care. The show touches on my story and how I came to be the carrier of this business. I use the example of Henry Ford. He envisioned a company with all of these different parts that eventually create a functioning car. The work I do brings together all of the many moving parts of a business to create an integrated, sustainable entity and from there we can evolve your business. Jory and I also talk about the overall vision of Bryant NE and how its impact can change your community. Biographies are sometimes in the 3rd person. I find it more personal to speak to you as I am. My name is Ebonni Bryant and I am a business owner. I am on this path because I have felt this push, like someone or something was pushing my back, to go down this road. This road has not always felt welcoming. I have wanted to run back. I have wanted to walk on someone else's road and yet here I am helping communities see the value of business. These businesses are local. They are regional. They are national. And in some way, each business has a great purpose. I am here to drag that purpose up to the surface and have it serve the people within it and the people looking in. When a business is doing its best job, everything that touches it has been made better. Through marketing, communications, creative development, and accountability practices, Bryant NE shows business how to move, integrate, and serve. Let's move together!  

“I have realized that the past and future are real illusions, that they exist in the present, which is what there is and all there is.” -- Alan Watts DanQ: "sur le toit de la cité industriel de la Jarry" & "à la Villette Sonique" St. LaRok: "Time/Leap" PHYZX: "Paradoxical Conspiracies" Bertrand Russell: "The Velocity of Light" [from ABC of Relativity: Understanding Einstein] Epstein Y El Conjunto (feat Matt Crum): "Timeless Form, Formless Time" Michael Kimaid: "Toward a Resistance of Commodified Time and Space" Alan Watts: "Time in the Future" The Beets: "Time Brought Age" Marshall McLuhan discusses Harold Innis's idea of time and space... "Industrialism implies technology and the cutting of time into precise fragments suited to the needs of the engineer and the accountant." -- Harold Innis "To the philosophers of India, however, Relativity is no new discovery, just as the concept of light years is no matter for astonishment to people used to thinking of time in millions of kalpas, (A kalpa is about 4,320,000 years). The fact that the wise men of India have not been concerned with technological applications of this knowledge arises from the circumstance that technology is but one of innumerable ways of applying it." -- Alan Watts “Time is a measure of energy, a measure of motion. And we have agreed internationally on the speed of the clock. And I want you to think about clocks and watches for a moment. We are of course slaves to them. And you will notice that your watch is a circle, and that it is calibrated, and that each minute, or second, is marked by a hairline which is made as narrow as possible, as yet to be consistent with being visible. And when we think of a moment of time, when we think what we mean by the word “now”; we think of the shortest possible instant that is here and gone, because that corresponds with the hairline on the watch. And as a result of this fabulous idea, we are a people who feel that we don’t have any present, because the present is instantly vanishing - it goes so quickly. It is always becoming past. And we have the sensation, therefore, of our lives as something that is constantly flowing away from us. We are constantly losing time. And so we have a sense of urgency. Time is not to be wasted. Time is money. And so, because of the tyranny of this thing, we feel that we have a past, and we know who we are in terms of our past. Nobody can ever tell you who they are, they can only tell you who they were. And we think we also have a future. And that is terribly important, because we have a naive hope that the future is somehow going to supply what we are looking for. You see, if you live in a present that is so short that it is not really here at all, you will always feel vaguely frustrated.” — Alan Watts, British philosopher, writer, and speaker (1915-1973) "At instant speeds, everybody begins to live inside a 360-degree module in which every event echoes every other event back and forth at electric speeds, and all events bounce off each other creating patterns. There is one optimistic feature. The mind moves very much faster than light. Light travels to Mars in minutes. The mind can go and come back from Mars in an instant many times. The mind can actually recognize all these electric patterns as easily as it can alphabetic letters. It's very much faster than the computer." -- Marshall McLuhan in McLuhan Dissects the Executive,
Business Week Magazine, p.118, June 24, 1972. Subscribe to YouTube: transpondency Extra videos at transpondency.blip.tv Follow me on Twitter: @transpondency Email: suburban@transpondency.com

Rothbard explains why he is optimistic. The norm of civilization has been despotism and statism. The quantum quality change in history has been the Industrial Revolution from mid-18th Century to mid-19th. Only the free market, libertarian society can expand this viable and moral industrialism. A society without a ruling class results. Peace and a classless society are classical liberal goals.Some individuals seize control of the state apparatus and use taxes to rob the producers. Class conflicts occur because one group in society are tax eaters and the other group are tax payers.Industrialism created so much wealth that cartels and Keynesianism have been able to eat away at the fat. Yet, the cause and effect chain is now much shorter. Shortages resulting from price controls now show up quickly. There is a general revulsion against the state.From Murray Rothbard's 20th Century American Economic History lecture series.

The Victorian Age, Thomas Carlyle and Industrialism