Podcasts about John Locke

To read Karl Marx is to contemplate a world created by capitalism. People have long viewed the United States as the quintessential anti-Marxist nation, but Marx's ideas have inspired a wide range of individuals to formulate a more nuanced understanding of the stakes of the American project. Historians have highlighted the imprint made on the United States by Enlightenment thinkers such as Adam Smith, John Locke, and Thomas Paine, but Marx is rarely considered alongside these figures. Yet his ideas are the most relevant today because of capitalism's centrality to American life.   In "Karl Marx in America", historian Andrew Hartman argues that, although Karl Marx never visited America, the country has been profoundly influenced, shaped, and transformed by his ideas. Since the beginning of the Civil War, Marx has been a specter in the American machine. During the Gilded Age, socialists read Marx as a remedy for the unchecked power of corporations. During the Great Depression, communists turned to Marx in the hope of transcending the destructive capitalist economy. Marx inspired the young activists of the 1960s as they gathered to protest a war overseas. Marx's influence is also evident today, as Americans have become increasingly attuned to issues of inequality, labor, and power.   After decades of being pushed to the far-left corner of intellectual thought, Marx's ideologies have crossed over into the mainstream and are more alive than ever. Working-class consciousness is on the rise, and, as Marx argued, the future of a capitalist society rests in the hands of the people who work at the point of production. A valuable resource for anyone interested in Marx's influence on American political discourse, Karl Marx in America is a thought-provoking account of the past, present, and future of his philosophies in American society.   This week, the dialectic sat down with the author, Andrew Hartman, to chat about this new book. About The Dialectic at Work is a podcast hosted by Professor Shahram Azhar & Professor Richard Wolff. The show is dedicated to exploring Marxian theory. It utilizes the dialectical mode of reasoning, that is the method developed over the millennia by Plato and Aristotle, and continues to explore new dimensions of theory and praxis via a dialogue. The Marxist dialectic is a revolutionary dialectic that not only seeks to understand the world but rather to change it. In our discussions, the dialectic goes to work intending to solve the urgent life crises that we face as a global community. Follow us on social media: X: @DialecticAtWork Instagram: @DialecticAtWork Tiktok: @DialecticAtWork Website: www.DemocracyAtWork.info Patreon: www.patreon.com/democracyatwork

Il Decreto Sicurezza approvato dal Parlamento ha scatenato la reazione rabbiosa di una masnada "criminofila" che esalta i reati (in particolare furti, borseggi, rapine e occupazioni di case) come una forma di redistribuzione del reddito e sublime metodo per condurre la lotta di classe.Secondo queste farneticazioni anti legalitarie il criminale è una vittima della società che va giustificato, mentre chi subisce furti, rapine, vessazioni è un essere abietto che si è appropriato di risorse sottraendole ai diseredati. Nell'anniversario dell'arresto di Enzo Tortora(vedi https://www.rtl.it/notizie/articoli/enzo-tortora-42-anni-fa-l-arresto-le-prime-immagini-della-serie-tv-portobello/) ne parliamo con Samuele Murtinu che ha scritto un articolo su l'Opinione disponibile a questo link: https://opinione.it/politica/2025/06/09/samuele-murtinu-decreto-sicurezza-liberta-sinistra-contratto-sociale-cittadini/.In particolare scrive Murtinu "...un'autorità sovrana che fa rispettare il contratto sociale tra cittadini, è necessaria per qualsiasi forma di libertà. Da una prospettiva più liberale, John Locke afferma che diritto alla vita, libertà e proprietà privata richiedono sicurezza, esercitata e garantita dalle istituzioni che facciano rispettare le leggi. La sicurezza e la certezza del diritto rappresentano prerequisiti per la libertà individuale secondo Immanuel #Kant. Si potrebbero citare anche Isaiah Berlin e molti altri. Forse la sinistra dovrebbe seguire John Rawls e interessarsi ai cittadini e alla necessità che questi godano di beni “primari” per esercitare la propria libertà". Invece la sinistra è ancora prigioniera della mentalità deteriore che considera la proprietà un furto e il ladro un benemerito giustiziere.La pagina Wikipedia sul caso Phineas Gage https://en.wikipedia.org/wiki/Phineas_Gage

Each Tuesday, we discuss an older entertainment property, and currently, that's Lost. In this episode, we flashed back once again to the sad life of John Locke, understanding yet again why life on a very weird deserted island is an improvement for him.Next Tuesday, we'll continue with season 3, episode 4, "Every Man for Himself." Tomorrow, we'll continue our discussion of a newer show, Duster.

Karl Marx in America (University of Chicago Press, 2025), by Andrew Hartman To read Karl Marx is to contemplate a world created by capitalism. People have long viewed the United States as the quintessential anti-Marxist nation, but Marx's ideas have inspired a wide range of people to formulate a more precise sense of the stakes of the American project. Historians have highlighted the imprint made on the United States by Enlightenment thinkers such as Adam Smith, John Locke, and Thomas Paine, but Marx is rarely considered alongside these figures. Yet his ideas are the most relevant today because of capitalism's centrality to American life.In  historian Andrew Hartman argues that even though Karl Marx never visited America, the country has been infused, shaped, and transformed by him. Since the beginning of the Civil War, Marx has been a specter in the American machine. During the Gilded Age, socialists read Marx as an antidote to the unchecked power of corporations. In the Great Depression, communists turned to Marx in hopes of transcending the destructive capitalist economy. The young activists of the 1960s were inspired by Marx as they gathered to protest an overseas war. Marx's influence today is evident, too, as Americans have become increasingly attuned to issues of inequality, labor, and power.After decades of being pushed to the far-left corner of intellectual thought, Marx's ideologies have crossed over into the mainstream and are more alive than ever. Working-class consciousness is on the rise, and, as Marx argued, the future of a capitalist society rests in the hands of the people who work at the point of production. A valuable resource for anyone interested in Marx's influence on American political discourse, Karl Marx in America is a thought-provoking account of the past, present, and future of his philosophies in American society. Andrew Hartman is professor of history at Illinois State University. He is the author of A War for the Soul of America: A History of the Culture Wars, published by the University of Chicago Press, and Education and the Cold War: The Battle for the American School. He is also the coeditor of American Labyrinth: Intellectual History for Complicated Times. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: https://www.youtube.com/user/a48266/videos Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

In this podcast we will be talking about 9 Life Lessons From Ayn Rand. Ayn Rand  was a Russian-American writer and philosopher who lived in the twentieth century and is credited as a founder of philosophy of Objectivism.  So with that in mind, here are 9 important lessons that we can learn from Ayn Rand -  01. Use reason in everything 02. Be selfish  03. Follow your own values  04. Don't play the victim  05. Develop your self-esteem 06. Be honest 07. Earn your money honourably 08. Never give up 09. Always Keep growing I hope you enjoyed watching the video and hope these 9 Life Lessons From Ayn Rand will add value to your life.  Ayn Rand  was a Russian-American writer and philosopher who lived in the twentieth century. Born in Russia, she moved to America when she was in her 20's; there she wrote several novels, some of the most famous being: The Fountainhead and Atlas Shrugged. Towards the end of her life, she focused more on philosophy, founding the philosophy of Objectivism, the four main principles of which are: Objective reality, which is the reality that exists independently of consciousness, Absolute reason, which means that the guidance of facts far outweighs the guidance of faith or emotion, Individualism, which means the proper moral purpose of one's life is the pursuit of one's own happiness, and Laissez-faire capitalism, which is a system based on protecting human rights and property rights. Her main philosophical view is that knowledge can be acquired only through the process of reasoning and she rejected religion and faith. She attacked many past philosophers, with the exception of a few, like Aristotle and Thomas Acquinas. She was inspired by Nietzsche and John Locke and she was against Immanuel Kant, whom she named “the most evil man in mankind's history” because she thought his ethics opposed the self-interests of human beings. During her life, she was involved in many political movements and made connections with journalists, economists, including the economist Ludwig von Mises, who referred to her as "the most courageous man in America", a compliment that pleased her because he said "man" instead of "woman", implying that she was more courageous, had more guts than any man. Through the Objectivism movement, her work became known more and more to the public.

Thomas Jefferson cemented his legacy as an incredible orator and writer when he wrote the Declaration of Independence, almost 250 years ago. His soaring rhetoric drew inspiration from multiple government and historic traditions: from John Locke to the Magna Carta to the Enlightenment.  He used phrases and words that deserve special attention.  What did Jefferson mean when he talked about unalienable rights, Life, Liberty and the Pursuit of Happiness, self-evident truths, and the Laws of Nature and of Nature's God?  To shed important insight into this world-changing document, we are pleased to welcome back a fan-favorite guest, Tony Williams.  Tony is a senior fellow at the Bill of Rights Institute and prolific author of such books as “Washington and Hamilton: The Alliance that Forged America.”

En su 'Ensayo del entendimiento humano', John Locke pensó que la definición ética y legal de una persona se basa en la persistencia de la identidad a lo largo del tiempo.

Join us for an insightful session on live 0 DTE day trading, market analysis, and technical trading techniques. In this video, John Locke discusses how traders can identify high-probability opportunities during market opens, interpret candlestick patterns, support and resistance levels, and manage emotional trading decisions. Perfect for beginner and experienced traders looking to optimize their trading approach. What you'll learn: - Market open trading strategies - How to analyze stock indices and ETFs (SPY, NDX, Russell, DIA) - Using technical analysis, candlestick patterns & support/resistance levels - Overcoming emotional trading & avoiding overtrading - Intraday trading tips & trendline analysis - Understanding market volatility & trading in sideways ranges - Managing risk & trade psychology Subscribe for more trading tips and live market analysis! Stay tuned and improve your trading game with John Locke's expert insights.

Send us a textIn this episode of the Anatomy of Leadership, Chris interviews John Locke, founder of the Executive Coaching practice at Forvis Mazars.  They discuss John's journey and The Three Gifts that can transform lives: ·  Presence·  Energy ·  Unselfish Giving John shares personal stories, including a transformative experience with James Earl Jones, and emphasizes the importance of living with purpose and intention. The conversation explores how these gifts can create value in our interactions and help us fulfill our purpose in life. They also discuss how a positive mindset can enhance personal interactions and energy levels, and the impact of unselfish giving on health and happiness. The discussion culminates with the sharing of the Optimist Creed, emphasizing the need for a positive outlook and intentional living.Join us, this is great listen.Guest:  John Locke, Executive Coach at Forvis MazarsHost:  Chris Comeaux, President / CEO at Teleioshttps://www.teleioscn.org/anatomy-of-leadership/the-three-gifts-with-john-locke

This is part two of a series about Jonathan Pageau (  @JonathanPageau  ) and John Verkvaeke (  @johnvervaeke  ) and their respective views on Spirit and pneumatology. I mention Jonathan Pageau, John Vervaeke, Paul Vander Klay, Elizabeth Oldfield, Kale Zelden, Rod Dreher, Grim Grizz, , Ed Hutchins, Tucker Carlson, St. Anthony of the Desert, Athanasius, David Sloan Wilson, John Calvin, Tanya Luhrmann, Charles Taylor, Chuck Colson, Will Barlow, Scott Alexander, Robert Falconer, Richard Schwarz, Chris Masterpietro (Vervaeke's collaborator), Jung (Carl Jung), Michael (Archangel), Jesus Christ, Satan, Andre Antunes, Daniel (prophet), Mary Harrington, Aristotle, Plato, Socrates, Meno, Gregory of Nyssa, Father John Bear, Hank (presumably Hank Green from a referenced conversation), Barack Obama, John Locke, Immanuel Kant, George Cybenko, Kurt Hornik, Jonathan Losos, Richard Dawkins, Jordan Peterson, Baldwin (James Mark Baldwin), Alex O'Connor, Nero Caesar, Adam, Plotinus, Spinoza (Benedict de Spinoza), Dan Wagenmaker, (Upton) Sinclair, Bishop VT Williams, Raphael (Raff), Anderson Day, William Desmond, Charles StangMidwestuary Info and Tickets - https://www.midwestuary.com/Part 1 - https://www.youtube.com/watch?v=sMjEY3BOPPI&t=928sDavid Sloan Wilson Dialogue - https://www.youtube.com/watch?v=9CAyvVdNSzIWill Barlow - https://www.youtube.com/watch?v=9DoIgcSWJnE&t=4065s

In this enlightening episode of Consider the Constitution, host Dr. Katie Crawford Lackey sits down with Dr. Dennis Rasmussen, professor of political science at Syracuse University's Maxwell School of Citizenship and Public Affairs. Their conversation explores the philosophical underpinnings that influenced the creation of the U.S. Constitution, particularly focusing on Enlightenment thinkers like John Locke, David Hume, Adam Smith, and Montesquieu whose ideas shaped the framers' thinking.Dr. Rasmussen, author of "Fears of a Setting Sun," provides fascinating insights into how the founders – particularly Madison – navigated between theory and practical application when designing America's system of government. The discussion reveals surprising details about Madison's disappointment with certain aspects of the Constitution, the founders' evolving opinions about their creation, and the remarkable durability of America's founding document despite its imperfections. This episode offers listeners a deeper understanding of the intellectual foundations of American constitutional governance and reflects on what lessons we might draw from the founders' experiences as we face today's political challenges.

Show Notes: Gideon Yaffe and his then girlfriend-now wife, Sue Chan, drove across the country after graduation to San Francisco, where they had no jobs or prospects. Gideon had applied to graduate school in philosophy but didn't get in anywhere. They got married and his first job was at a pet store, Gideon worked there for a while, then at a computer magazine. Studying Philosophy at Stanford While hanging out in San Francisco, he started reading Proust's Remembrance of Things Past, which he loved and found to be hugely  rewarding. This inspired him to apply to grad school again and this time his application was accepted in a lot of places. He decided to study philosophy at Stanford, where he met Michael Bratman, a professor who worked on philosophy of action and related questions about the nature of action, agency, and intention. Gideon also became interested in the history of philosophy and wrote a dissertation about John Locke and contemporary problems related to the Free Will problem. Gideon went on the job market in academia.  He got some interviews but didn't get a job. The following year, he got a one-year job at UCSD. His wife, Sue, was working in the film industry, so they moved to LA and he commuted down to San Diego. Tenure at the University of Southern California He finally secured a tenure track job at the University of Southern California (USC) in 1999 and taught Philosophy of Law classes. He wrote a paper about addiction, which he found interesting due to his knowledge of addicts and interest in freedom and addiction and how addiction would undermine freedom. When a friend of Gideon's was a victim of a carjacking incident,  he became interested in the legal problem at the center of many carjacking cases that revolves around intention, so he wrote a paper about conditional intention. Gideon explains how carjacking differs from car theft, and the paper questioned whether a conditional intention was enough for the crime when the statute called for unconditional intention. Gideon felt that philosophy of law was important to work on but he needed to know more about the law, so he coerced USC into giving him a year in the law school. Gideon recounts his experience as a law student and how it led to teaching law in law school.  Collaborating on a Neuroscience and Legal Proceedings Think Tank The MacArthur Foundation launched the law and neuroscience project, which aimed to bring together various people from philosophy, law, and neuroscience to discuss the relevance of neuroscience to legal proceedings, particularly in criminal law. Gideon was invited to be part of this think tank. During this time, he collaborated with neuroscientists on various problems and experiments related to neuroscience that could be useful to the legal system. This led to a desire to learn more about neuroscience and he pursued a grant to support the project. He spent another year as a neuroscience student at Cal Tech which allowed him to learn a lot about neuroscience. Gideon also started writing a book about attempted crimes. Gideon talks about the importance of understanding the double failure of attempts, and inherent impossible attempts. He highlights the number of cases where individuals seem incapable of committing crimes. Gideon received a job offer from Yale University after being a part of the MacArthur think tank and his book. He decided to take the position and he and his family moved to New Haven.  Neuroscience, Law, and GenAI Intentions Gideon talks about the challenges faced by those who attempt to escape the harsh realities of the criminal justice system. His experiences highlight the importance of understanding the factors that contribute to attempted crimes. The conversation turns to Gideon's  involvement in generative AI and the potential of AI intentions. He is currently working on a project with neuroscientist Uri Maoz, which aims to understand, for example, the difference between self-driving cars and drones in terms of intentions. Another project involves a group funded by billionaire Sergey Brin, who has a daughter with severe autism. The group aims to build AI models of the brain of a person and use the model to see how it responds to various forms of surgery.  AI, Consciousness, and Intentions Organizing Behavior Gideon discusses the concept of AI consciousness. Gideon states that a lot depends on how consciousness is defined. One  understanding is that consciousness involves self-representation of certain kinds of thoughts. He suggests that understanding consciousness depends on what one thinks about it. One way of understanding consciousness involves self-representation of certain kinds, such as having a second-order thought about the thought. If that's all that's required for consciousness, then these LLMs can be conscious. Another way of understanding consciousness involves qualia, or ways of feeling, such as experiencing a particular sensation or feeling something. However, he acknowledges that it is difficult to know exactly what it is like to be an LLM or a toaster. He acknowledges that there are some similarities between the two, but acknowledges the challenges in determining their exact roles in AI and neuroscience. Gideon explains that intentions serve to organize behavior in various interesting ways. For example, if an AI has intentions, they can make decisions now so they don't have to think about them later. This is relevant for coordinating behavior with each other, as well as interpersonal organization. The question of whether AIs have intentions is more tractable than the question of whether they are conscious. Intentions play a crucial role in various aspects of law, such as contract interpretation and legal texts. Understanding the intentions of AI and their potential impact on these areas is essential for understanding the future of AI and its applications in various fields. Updating Law to Address AI Intention The conversation explores the need to rewrite laws or update them to address the issue of intention in AI. Gideon states that the intention of a person or AI and the textual language, and the interpretation of the text are all areas that need to be explored.  The project Gideon is working on aims to determine the intentions of AI by examining the role their representation plays in guiding their behavior. Gideon suggests that the question is whether inferences can be made about AI's intentions by looking at the role the representations plays from the AI behavior. Gideon talks about a project on criminal activity and neuroscience that he is proud of.  Leniency and Child Criminality Gideon goes on to talk about leniency and child criminality. He argues that the reason to give a break to kids who engage in criminal behavior is disenfranchisement, not neural immaturity. He talks about the age of maturity, lack of political participation. Gideon's book about kids was written after completing his studies at Yale. He also discusses his personal life, including being in a car accident which resulted in a severe brain injury and how he is immensely grateful for his recovery.  Influential Harvard Courses and Professors Gideon mentions a core class on the Baroque period by Simon Schama, which he found to be the most influential. The course focused on famous European paintings from the Baroque period, which he found to be a source of inspiration. Other influential courses include a seminar with Hilary Putnam, Rational Action with Robert Nozick.  Timestamps:  04:50: Philosophy Studies and Academic Challenges  11:18: Legal Philosophy and Collaborative Research  22:25: Transition to Yale and Continued Research  27:22: Philosophical Reflections on AI and Consciousness  39:36: Personal Reflections and Career Highlights  49:52: Courses and Professors at Harvard  52:27: Current Work and Future Directions  52:41: Personal Life and Family  Links: https://law.yale.edu/gideon-yaffe Featured Non-profit: The featured non-profit of this episode of The 92 Report is recommended by Michael Johnson who reports: “Hi. I'm Michael Johnson, class of 1992. The featured nonprofit of this episode of The 92 Report is Son of a Saint. Son of a Saint provides guidance, mentorship and opportunities to young boys in the New Orleans area who did not have a father in the home, usually due to death or incarceration. Founded in 2011 by Sonny Lee, who lost his own father, a defensive back of the saints from a heart attack at the age of 36, Son of a Saint is making a significant impact on the lives of young boys in the New Orleans area. My wife and I have been supporters for many years, as has my firm advantage capital, which recently endowed a scholarship that will cover high school tuition for two boys from the program. Although my circumstances were much different, having lost my own father when I was five years old, I know firsthand how important a male influence can be on a young boy. I luckily had family members and friends who stepped up from me and hope in some small way, my support of Son of a Saint and the work their mentors do can give the boys and their programs similar help. You can learn more about their work at Son of a Saint.org and now here's Will Bachman with this week's episode.” To learn more about their work, visit: www.sonofasaint.org.

By Todd T. DeVoe, CEM, MPAPause and reflect on this: history is filled with moments when people stood silent as their societies collapsed around them, none more emblematic than the fall of Rome. As flames consumed the city, Nero played on, indifferent. But the more profound tragedy wasn't merely his instability or negligence. It was the paralysis of those who knew better. The senators, administrators, and caretakers of the public trust had the authority to act. They had the duty to speak. And yet, they chose comfort over courage, obedience over leadership.That story echoes today. Across this nation, institutions vital to preserving life and safety, like FEMA and the National Weather Service, are under political pressure, facing funding instability, and subject to public skepticism. The professionals within them continue to serve with quiet dedication, often thanklessly. But what happens when those who can speak up for them, those of us in emergency management, public administration, and civic leadership, choose not to?Plato warned us in The Republic: “One of the penalties for refusing to participate in politics is that you end up being governed by your inferiors.” In this, he offered more than a critique of political apathy; he outlined the moral consequences of neglecting one's duty to the common good. As Plato saw, government is not a stage for self-interest but a structure meant to elevate justice and truth. When those ideals are abandoned or left undefended, collapse is not only likely, it is deserved.John Locke argued that the fundamental purpose of government is to safeguard the natural rights of life, liberty, and property. This isn't just a philosophical abstraction; it's the moral foundation of democratic governance. When a government fails to protect those rights, it violates the social contract and erodes the trust that binds a society together. Our mission reflects that ideal in emergency management. We are often the last line of defense in preserving life, protecting property, and mitigating environmental harm. In many ways, we operationalize the social contract in real time, standing in the gap during crises, ensuring that communities are not abandoned, and holding firm to the values that define public service. When institutions like FEMA and the National Weather Service come under pressure or attack, defending them is not politics but principle. We must uphold that contract and ensure it does not fail when people need it most.Political philosopher Hannah Arendt spoke of the “banality of evil,” the quiet, bureaucratic complicity that enables authoritarianism and societal decay. Her insight is especially sobering for public servants. Harm does not always arrive with banners and violence. Sometimes, it comes in the form of silence. It comes when we stop pushing back and refuse to use our voice, platforms, and positions to shield those who carry the burden of public safety.FEMA and the National Weather Service are not political pawns; they are the backbone of our nation's preparedness and resilience. The men and women who work in these agencies are not abstractions; they are our colleagues, friends, and partners in every crisis.So the question is simple: Will we be remembered as the ones who stayed silent when our institutions were under siege? Or will we be the ones who stood up, spoke out, and defended the guardians of the public good?Now is not the time for neutrality. Now is the time for courage. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit emnetwork.substack.com/subscribe

This conversation discusses the similarities between Jonathan Pageau and John Vervaeke with regards to ontology, teleology, and epistemology. This is in preparation for a conversation in preparation for the midwestuary conference. I mention John Vervaeke (  @johnvervaeke  ), Jonathan Pageau (  @JonathanPageau  ), Mary Harrington, Aristotle, Plato, Socrates, Meno's Paradox, Gregory of Nyssa, Father John Behr, Hank, Immanuel Kant, John Locke, George Cybenko, Kurt Hornik, Charles Darwin, Jonathan Losos, The Timmaeus, Jordan Peterson (  @JordanBPeterson  ), Richard Dawkins, The Baldwin Effect, William James, Renes Descartes, Plotinus, and more. Midwestuary - https://www.midwestuary.com/Jonathan Pageau and Mary Harrington - https://www.youtube.com/watch?v=TJnGDEAka7I&t=1525sJonathan Losos - https://www.youtube.com/watch?v=70waxmiQa8I&t=1143sPeterson and Dawkins - https://www.youtube.com/watch?v=8wBtFNj_o5k&t=5364sSam and Vervaeke - https://www.youtube.com/watch?v=Y0RDjahsd1M&t=5176s

We often think of reason as a fixed entity, as a definitive body of facts that do not change over time. But during the Enlightenment, reason also was seen as a process, as a set of skills enacted on a daily basis. How, why, and where were these skills learned? Concentrating on Scottish students living during the long eighteenth century, Media and the Mind: Art, Science, and Notebooks as Paper Machines, 1700-1830 (University of Chicago Press, 2023) by Dr. Matthew Daniel Eddy argues that notebooks were paper machines and that notekeeping was a capability-building exercise that enabled young notekeepers to mobilize everyday handwritten and printed forms of material and visual media in a way that empowered them to judge and enact the enlightened principles they encountered in the classroom. Covering a rich selection of material ranging from simple scribbles to intricate watercolor diagrams, the book reinterprets John Locke's comparison of the mind to a blank piece of paper, the tabula rasa. Although one of the most recognizable metaphors of the British Enlightenment, scholars seldom consider why it was so successful for those who used it. Each chapter uses one core notekeeping skill to reveal the fascinating world of material culture that enabled students in the arts, sciences, and humanities to transform the tabula rasa metaphor into a dynamic cognitive model. Starting in the home, moving to schools, and ending with universities, the book reconstructs the relationship between media and the mind from the bottom up. It reveals that the cognitive skills required to make and use notebooks were not simply aids to reason; rather, they were part of reason itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

We often think of reason as a fixed entity, as a definitive body of facts that do not change over time. But during the Enlightenment, reason also was seen as a process, as a set of skills enacted on a daily basis. How, why, and where were these skills learned? Concentrating on Scottish students living during the long eighteenth century, Media and the Mind: Art, Science, and Notebooks as Paper Machines, 1700-1830 (University of Chicago Press, 2023) by Dr. Matthew Daniel Eddy argues that notebooks were paper machines and that notekeeping was a capability-building exercise that enabled young notekeepers to mobilize everyday handwritten and printed forms of material and visual media in a way that empowered them to judge and enact the enlightened principles they encountered in the classroom. Covering a rich selection of material ranging from simple scribbles to intricate watercolor diagrams, the book reinterprets John Locke's comparison of the mind to a blank piece of paper, the tabula rasa. Although one of the most recognizable metaphors of the British Enlightenment, scholars seldom consider why it was so successful for those who used it. Each chapter uses one core notekeeping skill to reveal the fascinating world of material culture that enabled students in the arts, sciences, and humanities to transform the tabula rasa metaphor into a dynamic cognitive model. Starting in the home, moving to schools, and ending with universities, the book reconstructs the relationship between media and the mind from the bottom up. It reveals that the cognitive skills required to make and use notebooks were not simply aids to reason; rather, they were part of reason itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/communications

We often think of reason as a fixed entity, as a definitive body of facts that do not change over time. But during the Enlightenment, reason also was seen as a process, as a set of skills enacted on a daily basis. How, why, and where were these skills learned? Concentrating on Scottish students living during the long eighteenth century, Media and the Mind: Art, Science, and Notebooks as Paper Machines, 1700-1830 (University of Chicago Press, 2023) by Dr. Matthew Daniel Eddy argues that notebooks were paper machines and that notekeeping was a capability-building exercise that enabled young notekeepers to mobilize everyday handwritten and printed forms of material and visual media in a way that empowered them to judge and enact the enlightened principles they encountered in the classroom. Covering a rich selection of material ranging from simple scribbles to intricate watercolor diagrams, the book reinterprets John Locke's comparison of the mind to a blank piece of paper, the tabula rasa. Although one of the most recognizable metaphors of the British Enlightenment, scholars seldom consider why it was so successful for those who used it. Each chapter uses one core notekeeping skill to reveal the fascinating world of material culture that enabled students in the arts, sciences, and humanities to transform the tabula rasa metaphor into a dynamic cognitive model. Starting in the home, moving to schools, and ending with universities, the book reconstructs the relationship between media and the mind from the bottom up. It reveals that the cognitive skills required to make and use notebooks were not simply aids to reason; rather, they were part of reason itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

We often think of reason as a fixed entity, as a definitive body of facts that do not change over time. But during the Enlightenment, reason also was seen as a process, as a set of skills enacted on a daily basis. How, why, and where were these skills learned? Concentrating on Scottish students living during the long eighteenth century, Media and the Mind: Art, Science, and Notebooks as Paper Machines, 1700-1830 (University of Chicago Press, 2023) by Dr. Matthew Daniel Eddy argues that notebooks were paper machines and that notekeeping was a capability-building exercise that enabled young notekeepers to mobilize everyday handwritten and printed forms of material and visual media in a way that empowered them to judge and enact the enlightened principles they encountered in the classroom. Covering a rich selection of material ranging from simple scribbles to intricate watercolor diagrams, the book reinterprets John Locke's comparison of the mind to a blank piece of paper, the tabula rasa. Although one of the most recognizable metaphors of the British Enlightenment, scholars seldom consider why it was so successful for those who used it. Each chapter uses one core notekeeping skill to reveal the fascinating world of material culture that enabled students in the arts, sciences, and humanities to transform the tabula rasa metaphor into a dynamic cognitive model. Starting in the home, moving to schools, and ending with universities, the book reconstructs the relationship between media and the mind from the bottom up. It reveals that the cognitive skills required to make and use notebooks were not simply aids to reason; rather, they were part of reason itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

We often think of reason as a fixed entity, as a definitive body of facts that do not change over time. But during the Enlightenment, reason also was seen as a process, as a set of skills enacted on a daily basis. How, why, and where were these skills learned? Concentrating on Scottish students living during the long eighteenth century, Media and the Mind: Art, Science, and Notebooks as Paper Machines, 1700-1830 (University of Chicago Press, 2023) by Dr. Matthew Daniel Eddy argues that notebooks were paper machines and that notekeeping was a capability-building exercise that enabled young notekeepers to mobilize everyday handwritten and printed forms of material and visual media in a way that empowered them to judge and enact the enlightened principles they encountered in the classroom. Covering a rich selection of material ranging from simple scribbles to intricate watercolor diagrams, the book reinterprets John Locke's comparison of the mind to a blank piece of paper, the tabula rasa. Although one of the most recognizable metaphors of the British Enlightenment, scholars seldom consider why it was so successful for those who used it. Each chapter uses one core notekeeping skill to reveal the fascinating world of material culture that enabled students in the arts, sciences, and humanities to transform the tabula rasa metaphor into a dynamic cognitive model. Starting in the home, moving to schools, and ending with universities, the book reconstructs the relationship between media and the mind from the bottom up. It reveals that the cognitive skills required to make and use notebooks were not simply aids to reason; rather, they were part of reason itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

We often think of reason as a fixed entity, as a definitive body of facts that do not change over time. But during the Enlightenment, reason also was seen as a process, as a set of skills enacted on a daily basis. How, why, and where were these skills learned? Concentrating on Scottish students living during the long eighteenth century, Media and the Mind: Art, Science, and Notebooks as Paper Machines, 1700-1830 (University of Chicago Press, 2023) by Dr. Matthew Daniel Eddy argues that notebooks were paper machines and that notekeeping was a capability-building exercise that enabled young notekeepers to mobilize everyday handwritten and printed forms of material and visual media in a way that empowered them to judge and enact the enlightened principles they encountered in the classroom. Covering a rich selection of material ranging from simple scribbles to intricate watercolor diagrams, the book reinterprets John Locke's comparison of the mind to a blank piece of paper, the tabula rasa. Although one of the most recognizable metaphors of the British Enlightenment, scholars seldom consider why it was so successful for those who used it. Each chapter uses one core notekeeping skill to reveal the fascinating world of material culture that enabled students in the arts, sciences, and humanities to transform the tabula rasa metaphor into a dynamic cognitive model. Starting in the home, moving to schools, and ending with universities, the book reconstructs the relationship between media and the mind from the bottom up. It reveals that the cognitive skills required to make and use notebooks were not simply aids to reason; rather, they were part of reason itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

We often think of reason as a fixed entity, as a definitive body of facts that do not change over time. But during the Enlightenment, reason also was seen as a process, as a set of skills enacted on a daily basis. How, why, and where were these skills learned? Concentrating on Scottish students living during the long eighteenth century, Media and the Mind: Art, Science, and Notebooks as Paper Machines, 1700-1830 (University of Chicago Press, 2023) by Dr. Matthew Daniel Eddy argues that notebooks were paper machines and that notekeeping was a capability-building exercise that enabled young notekeepers to mobilize everyday handwritten and printed forms of material and visual media in a way that empowered them to judge and enact the enlightened principles they encountered in the classroom. Covering a rich selection of material ranging from simple scribbles to intricate watercolor diagrams, the book reinterprets John Locke's comparison of the mind to a blank piece of paper, the tabula rasa. Although one of the most recognizable metaphors of the British Enlightenment, scholars seldom consider why it was so successful for those who used it. Each chapter uses one core notekeeping skill to reveal the fascinating world of material culture that enabled students in the arts, sciences, and humanities to transform the tabula rasa metaphor into a dynamic cognitive model. Starting in the home, moving to schools, and ending with universities, the book reconstructs the relationship between media and the mind from the bottom up. It reveals that the cognitive skills required to make and use notebooks were not simply aids to reason; rather, they were part of reason itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/education

We often think of reason as a fixed entity, as a definitive body of facts that do not change over time. But during the Enlightenment, reason also was seen as a process, as a set of skills enacted on a daily basis. How, why, and where were these skills learned? Concentrating on Scottish students living during the long eighteenth century, Media and the Mind: Art, Science, and Notebooks as Paper Machines, 1700-1830 (University of Chicago Press, 2023) by Dr. Matthew Daniel Eddy argues that notebooks were paper machines and that notekeeping was a capability-building exercise that enabled young notekeepers to mobilize everyday handwritten and printed forms of material and visual media in a way that empowered them to judge and enact the enlightened principles they encountered in the classroom. Covering a rich selection of material ranging from simple scribbles to intricate watercolor diagrams, the book reinterprets John Locke's comparison of the mind to a blank piece of paper, the tabula rasa. Although one of the most recognizable metaphors of the British Enlightenment, scholars seldom consider why it was so successful for those who used it. Each chapter uses one core notekeeping skill to reveal the fascinating world of material culture that enabled students in the arts, sciences, and humanities to transform the tabula rasa metaphor into a dynamic cognitive model. Starting in the home, moving to schools, and ending with universities, the book reconstructs the relationship between media and the mind from the bottom up. It reveals that the cognitive skills required to make and use notebooks were not simply aids to reason; rather, they were part of reason itself. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

Wie entsteht ein Gefühl für Rhythmus? Wann beginnen Kinder, ihren Körper und ihre Stimme als Instrument zu begreifen? In dieser Folge tauche ich ein in die faszinierende Welt der Rhythmikerin Ilona Siwek, die als Tanz- und Theaterpädagogin und als Musiklehrerin täglich erlebt, wie eng unsere emotionale und soziale Entwicklung mit körperlicher Erfahrung verknüpft ist. Wir erkunden, warum dreidimensionales Erleben die Grundlage für abstraktes Denken bildet und wie musikalische Bewegung uns hilft, eigene Gefühle zu verstehen und die Bedürfnisse anderer wahrzunehmen.  Ein überraschendes Gespräch, das zeigt: Musik und Bewegung sind weit mehr als Unterhaltung – sie sind fundamentale Bausteine unseres Miteinanders. Literatur zum Thema: «Handbuch Bewegungserziehung.» von Renate Zimmer. Zitat aus der Podcast-Folge: «Nichts ist im Verstand, was davor nicht in den Sinnen war.» John Locke

The collapse of 23andMe is more than a business failure—it's a signal flare for every AI developer and tech executive. In this gripping episode of TCAST, Alexander McCaig and Jason Rigby dissect how a DNA data breach exposed over 7 million profiles and led to the unraveling of consumer trust. With 15 million users now at risk of having their most intimate genetic information auctioned off in bankruptcy court, the stakes for data privacy have never been higher. The hosts unpack philosophical, legal, and technical perspectives: What does it mean to own your DNA? How does consent work when data outlives intent? Featuring insights from thinkers like John Locke and Luciano Floridi, and showcasing TARTLE's decentralized model, this episode calls for an ethical reboot in how data is handled. Learn why centralized systems fail—and how TARTLE's Data Vault Connect could've saved the day. ⏱️ Timestamps 00:45 – Crisis Triggered: What the 23andMe bankruptcy means for tech. 04:20 – Genetic Ownership Debate: DNA as property or identity? 08:10 – Systemic Trust Failure: Consent debt and centralized vulnerabilities. 12:00 – The Gattaca Parallel: Profiling, prejudice, and dystopian AI futures. 17:35 – Zero-Debt Consent Model: TARTLE's blueprint for data ethics. 21:00 – Data as a Renewable Resource: Lessons from natural ecosystems. 26:10 – Sovereign Nations & Data Wars: Who's buying your DNA? 30:25 – Final Challenge to Tech Leaders: Ethical design isn't optional.

R.R. Reno, editor of First Things magazine, joins me to discuss why the principles of MAGA could potentially conflict with the values of a liberal society. - - -  Today's Sponsor: Beam - Try Beam's best-selling Dream Powder and get up to 40% off for a limited time when you go to https://shopbeam.com/KLAVAN and use code KLAVAN at checkout.

So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

Send us a textThe political upheavals of 17th century England demanded new answers for old political questions: what is the purpose of government, how is power legitimated, and who may wield it?  Philosophers Thomas Hobbes and John Locke reasoned from the same premises, but arrived at rather different conclusions.  Balancing those conclusions is the primary task of liberal democracies to this day.Texts:Leviathan by Thomas Hobbes: https://gutenberg.org/files/3207/3207-h/3207-h.htm"Second Treatise on Government" by John Locke: https://www.gutenberg.org/files/7370/7370-h/7370-h.htmLeviathan frontispiece: https://www.worldhistory.org/image/18182/leviathan-frontispiece/Support the showPlease like, subscribe, and rate the podcast on Apple, Spotify, YouTube Music, or wherever you listen. Thank you!Email: classicenglishliterature@gmail.comFollow me on Instagram, Facebook, Bluesky, and YouTube.If you enjoy the show, please consider supporting it with a small donation. Click the "Support the Show" button. So grateful!Podcast Theme Music: "Rejoice" by G.F. Handel, perf. The Advent Chamber OrchestraSubcast Theme Music: "Sons of the Brave" by Thomas Bidgood, perf. The Band of the Irish GuardsSound effects and incidental music: Freesounds.orgMy thanks and appreciation to all the generous providers!

On Wednesday's Mark Levin Show, you are hearing it in the leftwing press, in the Never-Trump editorial pages and more - you cannot and must not deport anyone without some kind of notice and due process. Yet, there's nothing from these people on how this is supposed to actually work. What kind of due process are they talking about? The kind of due process that applies to citizens? If not, then what lower standard suffices as constitutional due process? Exactly how would due process, of any kind, be administered to millions and millions of illegal immigrants? We don't have enough courts of any kind in our country to handle the tsunami of cases that would be involved. This was all intentional. The border was opened to anyone. This is the Cloward-Pivens strategy: flood the system, overwhelm the system, break the system, and in doing so achieve your goals. Effectively, this is massive amnesty. Also, it seems these Federal judges are trying to stop mass deportation efforts and disrupt the Trump administration's response to Biden's mass immigration policies. Later, Hans von Spakovsky calls in and explains that he was stunned by Judge Boasberg's order because he's blatantly defying the Supreme Court. Boasberg's order was void from the moment he signed it. So how can he hold the Trump administration in contempt? Either Boasberg is incompetent or he's deliberately ignoring the Supreme Court. Afterward, Jonathan Turley calls in to discuss the criminal referral against NY AG Letitia James. James claims ​that ​her ​Virginia ​home ​was ​her ​principal ​residence. ​That ​was ​not ​and ​cannot ​be ​true ​because ​she was and still ​is ​an ​official ​of ​the ​New ​York ​government ​who ​must ​live ​within ​the ​state. What's ​notable ​about ​her ​false ​statements ​is ​that ​each ​one ​​worked ​towards ​a ​better mortgage ​rate. ​ Then, the Declaration of Independence discusses natural law and natural rights. Where do these concepts originate? They are influenced by John Locke and Montesquieu, but not entirely, as they ultimately come from God. When they say the people are sovereign, that ide comes from God. This is why the government can never be sovereign. The United States is first county on earth to be founded on these principles. Finally, Heritage President, Kevin Roberts, calls in to discuss the organization's impactful projects and ongoing efforts to revitalize federalism in America. Roberts shares insights on the current political landscape, the significance of state legislative work, and the importance of maintaining a conservative agenda while addressing challenges such as tariffs and international relations. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Who lies for you will lie against you.  -John Locke    Show Notes and TONS of genealogy information about Romanov and their connections AND lots of other interesting things:   Psychopath In Your Life The Gilded Age McKinley & Trump -The Romanov Family Russia History Lies – Lenin and Stalin were Illuminati -Bolshevik Revolution -Planned […] The post More Romanov….Also….USA Military Bases are located RIGHT NEXT to Drug and Human Trafficking Routes, a BIG Coincidence? Key Hubs Torrejon AFB in Spain -Incirlik AFB in Turkey appeared first on Psychopath In Your Life.

JOIN THE FAMILY as your new step-parents David, Robert, and Cara discuss the films "The Stepfather" and "The Stepfather 2," starring Lost's own John Locke, Terry O'Quinn.You can check out some of our older episodes on our YouTube channel: https://www.youtube.com/playlist?list=PL-dpEKWvhcZoQ4PLu1HfUg-KXfWwrtnklYou can also check out more of Long Walk Productions' original content here: https://www.youtube.com/channel/UCVrMG74aomWR_WQs7yYT6_g

This is my message to the Jews. It follows up on my video about Christian/Muslim relations. I mention Elon Musk, Philo of Alexandria, Caligula, Suetonius, Claudius, Prescilla, Aquila, Gallio, Sosthenes, Jusitn Martyr, Trypho, Simon Bar Kokhba, Polycarp, Constantine, Athanasius of Alexandria, Caiaphas, Paul of Samosata, Photinus of Galatia, Arius, Constantius II, Gregory of Nyssa, Hank Kruse, Theodosius the Great, Ambrose of Milan, Julian the Apostate, Aphrahat the Persian Sage, Nestorius of Constantinople, Justinian the Great, John Calvin, Michael Servetus, Marian Hillar, Lelio and Fausto Sozzini, Malcolm Collins, John Locke, Andrzej Wiszowaty, Samuel Przypkowski, Isaac Newton, John Milton, Benedict Spinoza, Pierre Bayle, Voltaire, David Hume, Joseph Priestly, Benjamin Franklin, Thomas Jefferson, James Madison, John Adams, Hannah Adams, Mordecai Noah, The Apostle Paul, and more.

Merriam-Webster's Word of the Day for March 27, 2025 is: archetype • AHR-kih-type • noun Archetype refers to someone or something that is seen to be a perfect example. It is also a word for the original pattern or model of which all things of the same type are representations or copies. // The college's most popular philosophy professor is the archetype of the preoccupied academic, complete with the messy desk, disheveled hair, and brilliant theories. // The film is considered a sci-fi archetype for its pioneering use of special effects and prosthetics to depict an alien world. See the entry > Examples: “One of the most notable features of folktales, fairy tales, myths, and legends are their simplicity. These stories, many of them passed down to us across generations, are compelling because of the recognizable archetypes they incorporate (the evil stepmother, the dutiful daughter, the greedy king, etc.), their straightforward moral arcs, and their use of magic and transformation as catalysts for the plot.” — Gina Chung, LitHub.com, 13 Mar. 2024 Did you know? In her 2024 book Doppelganger: A Trip into the Mirror World, author Naomi Klein writes that “the doppelganger archetype has appeared across time to explore issues of life and death, the body versus the soul, the ego versus the id …” Klein doesn't mean that the same double, evil twin, or changeling keeps popping up throughout history, of course, but that the original concept of a doppelganger has served as a pattern, model, or template for writers to use in different ways, each supplying it with their own imagined details. Archetype's origins are in two Greek words: the verb archein, meaning “to begin,” and the noun typos, meaning “type.” Since its debut in English in the mid-1500s, archetype has taken on uses specific to the ideas of Plato, John Locke, and Carl Jung, but in everyday prose, archetype is most commonly used to mean “a perfect example,” as in “Robert Louis Stevenson's The Strange Case of Dr. Jekyll and Mr. Hyde is considered an archetype of doppelganger fiction.”

Elizabeth Anderson is one of today's leading political philosophers and has spent years studying how the work ethic shapes our economy, society, and politics. In her latest book, Hijacked, she explores how hard work, a principle originally intended to advance the virtue of helping others, has been used by parts of society in ways that harm workers.This is the first of a three-part series tracing the history of the work ethic, from its religious roots in Martin Luther and the Reformation to its influence on modern policies like prison labor reform in California. In this episode, Elizabeth and Dart dig into the early history: how the Protestant Reformation shaped ideas about labor, how work became a moral obligation, and how these centuries-old ideas still shape our world today.In this episode, Dart and Elizabeth discuss:- How work became a divine duty- How Locke's labor theory shaped ideas of property and work- The work ethic as a moral weapon against the poor- The origins of blaming poverty on personal failure- Why we still measure human worth by productivity- How poor laws shaped early ideas of economic survival- The hidden influence of these ideas on work today- And other topics…Professor Elizabeth Anderson specializes in moral and political philosophy, feminist theory, social epistemology, and the philosophy of economics. She holds the positions of Arthur F. Thurnau Professor, John Dewey Distinguished University Professor of Philosophy and Women's & Gender Studies, and Max Shaye Professor of Public Philosophy at the University of Michigan. A MacArthur “Genius” Fellow, Elizabeth has written extensively on democracy, labor, and economic justice, including her latest book, Hijacked: How Neoliberalism Turned the Work Ethic Against Workers and How Workers Can Take It Back. Resources Mentioned:Hijacked, by Elizabeth Anderson:  https://www.amazon.com/Hijacked-Neoliberalism-against-Workers-Lectures/dp/1009275437The Protestant Ethic and the Spirit of Capitalism, by Max Weber: https://www.amazon.com/Protestant-Ethic-Spirit-Capitalism/dp/1603866043Second Treatise of Government, by John Locke: https://www.amazon.com/Second-Treatise-Government-Joseph-Carrig/dp/0760760950Connect with Elizabeth:Profile: https://lsa.umich.edu/philosophy/people/faculty/eandersn.htmlWork with Dart:Dart is the CEO and co-founder of the work design firm 11fold. Build work that makes employees feel alive, connected to their work, and focused on what's most important to the business. Book a call at 11fold.com.

In questa puntata Matteo Saudino racconta le vicende, la vita, la morte e il pensiero del teorico della divisione dei poteri, del liberale che ha sostenuto il diritto di resistenza contro il potere assoluto, del padre della tolleranza religiosa. In questa puntata di Pensiero Stupendo si parla della filosofia di John Locke, ma soprattutto di come può esserci utile nella vita di tutti i giorni.See omnystudio.com/listener for privacy information.

In this episode, we delve into the considerations when trading options with stocks and ETFs compared to trading index options. Learn the differences between cash-settled and share-settled options, understand potential assignment risks, and explore the impacts of early exercise. We'll also discuss the nuances between weekly and monthly expiration cycles and the influence of dividends on your options trading strategy. Join Us! - https://www.lockeinyoursuccess.com/memberships/ 00:00 –Index vs. Options Trading 01:12 – Cash vs. Share Settled Options 03:43 – Assignment 05:10 – Managing Risk 07:28 – Long Stock If You Are In The Money 09:06 – Short Call 10:08 – Assets With Dividends 10:55 – Stocks 12:28 - Trade with us! John Locke has been working with options for almost 20 years and has built himself up as a leader in the stock options trading industry. Having trained now hundreds of traders, his natural ability to teach complex topics with clarity and passion has made him invaluable to the trading community. *The result shown is from real-time, hypothetical trades such as those shown in the Options Trading for Income weekly webinar or Trading With The PROS biweekly webinars. Simulated trades are believed to be represented as accurately as possible, however, live results may have been different. The result is shared as an example for educational purposes ONLY.

Discover the art of high probability options trading with John Locke as he discusses the X4v17 strategy. Whether you're new to trading or a seasoned pro, learn how to maximize returns with minimal time and effort using this powerful, non-subjective trading approach. In this episode, we break down the steps of entering, adjusting, and exiting trades while giving you practical examples and insights into market dynamics. Join us on this journey and master the technique to increase your profitability in both bullish and bearish markets. Don't forget to like, share, and subscribe for more valuable trading strategies! Join Us! - https://www.lockeinyoursuccess.com/memberships 00:00 – Trade Win 01:02 – Trading Coach John Locke 01:14 - High Probability Options Trading 01:42 – Trading Strategy Overview: X4V17 03:24 - Trade Entry and Timing 06:06 - Managing Trade Adjustments 09:03 – Failure! But nothing to do… 09:42 – Negative Delta 10:37 – Control Capital 12:15 - Exit Strategy and Rationale 12:46 – PRO Trade Bonus Scenario 13:13 – Trade Return 13:42 – Trade with us! Register for a BONUS video: https://www.lockeinyoursuccess.com/free-training/ See all the WINNING TRADE episodes - https://www.thewinningtrade.com John Locke has been working with options for almost 20 years and has built himself up as a leader in the stock options trading industry. Having trained now hundreds of traders, his natural ability to teach complex topics with clarity and passion has made him invaluable to the trading community. #vertical #optionstrading #options #optionsstrategy #optionselling #optionstratergy #trading #theta *The result shown is from real-time, hypothetical trades such as those shown in the Options Trading for Income weekly webinar or Trading With The PROS biweekly webinars. Simulated trades are believed to be represented as accurately as possible, however, live results may have been different. The result is shared as an example for educational purposes ONLY.

Fala, pirataria! Está no mar o nosso novo podcast! Neste episódio, Daniel Gomes de Carvalho (@danielgomesdecr) e Rafinha Verdasca (@rafaverdasca) conversam sobre John Locke e sua obra, Dois Tratados sobre o Governo. Canal do História Pirata no YouTube: www.youtube.com/@historiapirata chave pix: podcast.historiapirata@gmail.com Livro do Prof. Daniel sobre a Revolução Francesa: www.editoracontexto.com.br/produto/rev…esa/5105603 Esse episódio foi editado por: Gabriel Campos (@_grcampos

Follow along as John Locke navigates through an explosive market, demonstrating the power and resilience of the Bearish Butterfly. In this episode, we dive into the world of high probability options trading with a focus on this versatile trade. This video is packed with valuable insights to enhance your trading performance. Don't miss it! Join Us! - https://www.lockeinyoursuccess.com/memberships 00:00 – Trade win 00:24 - High Probability Options Trading 01:41 - Bearish Butterfly Trade 01:47 - Market Conditions and Strategy Benefits 02:22 - Profit Targets and Loss Triggers 02:51 - Trade Setup and Execution 03:07 – Trade Entry 04:02 - Adjustment Rules for Downtrends 05:40 – Trade Action Day by Day 10:11 - Surviving Market Whipsaws 08:20 - Strategy Performance Review 12:29 – Profit Target Exceeded! 13:05 - Trade with us! Register for a BONUS video: https://www.lockeinyoursuccess.com/free-training/ See all the WINNING TRADE episodes - https://www.thewinningtrade.com John Locke has been working with options for almost 20 years and has built himself up as a leader in the stock options trading industry. Having trained now hundreds of traders, his natural ability to teach complex topics with clarity and passion has made him invaluable to the trading community. #vertical #optionstrading #options #optionsstrategy #optionselling #optionstratergy #trading #theta *The result shown is from real-time, hypothetical trades such as those shown in the Options Trading for Income weekly webinar or Trading With The PROS biweekly webinars. Simulated trades are believed to be represented as accurately as possible, however, live results may have been different. The result is shared as an example for educational purposes ONLY.

Send us a textThis audio is edited version of a longer Video presentation originally given on 12th of January 2024 to a secular group and made available to my Patrons on 15th Jan 2024. To see the longer complete video, follow the link to my Patreon community.https://www.patreon.com/posts/my-reaction-to-96546184?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_linkEpisode Notes.Introduction:Mary Wollstonecraft's Background:Mary Wollstonecraft, born on April 27, 1759, found herself at a crossroads in life. A woman of immense intellect, she faced subjugation, misunderstanding, and societal castigation. Despite her brilliance, she was largely ignored by her contemporaries as an intellectual. Her failed suicide attempt, where she was rescued from the River Thames, marked a turning point in her life.Her early life was marked by personal struggles, failed relationships, and financial difficulties. Raised in a household marred by her father's alcohol-fueled violence towards her mother, Wollstonecraft's traumatic childhood experiences profoundly influenced her perspective. She would later become a staunch advocate for women's rights, challenging the oppressive structures of patriarchy.Mary as a Governess and Advocate:After saving her sister Eliza from an abusive marriage in 1784, Mary Wollstonecraft became a governess, tutoring an Irish aristocratic family's four daughters. This experience exposed her to the corrupt system that confined 18th-century women to narrow roles, focusing solely on marriage and submission.Wollstonecraft's influence on the four young girls under her tutelage was transformative. Initially conforming to societal expectations, they emerged as intelligent, passionate, and independent individuals under her guidance. This demonstrated the potential for change through education, a central theme in Wollstonecraft's body of work.Her Seminal Work; "A Vindication of the Rights of Woman":Wollstonecraft's ground-breaking work, "A Vindication of the Rights of Woman" (1792), challenged prevailing gender roles and called for the empowerment of women. She argued for education, critical thinking, and independence, rejecting the societal narrative that confined women to submissive roles. Her critique extended to the intellectual backdrop of her time, questioning the ideas of philosophers like John Locke and Jean-Jacques Rousseau.She opposed Rousseau's view that women's education should revolve around pleasing and serving men, drawing parallels between women's roles and the dynamics of slavery. Wollstonecraft's rejection of traditional gender norms and advocacy for equality faced posthumous criticism, particularly regarding her unconventional personal life.Mary Wollstonecraft's Legacy and Christian Perspectives:Wollstonecraft's legacy extends beyond women's rights; it challenges societal norms and urges self-reflection. While her views may be viewed critically from a more conservative Christian perspective, her emphasis on the inherent worth and dignity of all individuals aligns with biblical principles.Her call for women's education aligns with the Christian value of stewardship—the responsible use of God-given abilities. Despite potential conflicts with established gender norms, Wollstonecraft's ideas can be interpreted in ways consistent with Christian teachings about humanSupport the showJeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

Send us a textThomas Jefferson was a complicated figure. Essential to the start of our country and the university I attend, he is impossible to ignore. Yet, he held slaves, and at the same time said “all men are created equal.” What's up with that?!Yet, we need to be able to talk about him. We also need to be able to acknowledge the contributions he has made to the world, while also acknowledging the flaws in his character and behavior. His legacy is complicated, and he was a complicated person. We all are. So how do we reconcile these parts of him? Join us in our attempt to understand this. Today, we talk about Thomas Jefferson and his complicated relationship with slavery. Cara Rogers Stevens, professor of history at Ashland University and codirector of the Ashbrook Scholars Program, joins us to talk about this. She is also the author of Thomas Jefferson and The First Against Slavery, which informs much of our conversation.Want to explore more:Read the Complete Works of Thomas Jefferson at the Online Library of Liberty.Hans Eicholz, 1776 and All That: Thomas Jefferson on Adam Smith, at AdamSmithWorks.Darren Staloff on the American Founding, a Great Antidote podcast.Understanding Jefferson: Slavery, Race, and the Declaration of Independence, a Liberty Matters forum at the Online Library of Liberty.Jeffrey Rogers Hummel, U.S. Slavery and Economic Thought, in the Concise Encyclopedia of Economics.Never miss another AdamSmithWorks update.Follow us on Facebook, Twitter, and Instagram.

Subscriber-only episodeBroadly speaking, the theme of the series that I provide in philosophy on my website center around the various relationships in which philosophy and divine revelation have existed together in the Western philosophical tradition, whether for the Greeks, the medieval Scholastics, the Moderns with their "Modern" science, or the Postmoderns with their technology and nihilism.  In this discussion, I provide a broad overview of what we even mean when we say the "Moderns" or "Modernity."  I do that in the following way:1. I begin by setting the boundaries of the discussion with two specific passages about natural law and conscience: one from Thomas Aquinas and the other from John Locke.2. I then provide a brief introduction to a few of the most influential schools of interpretation that students are likely to encounter in the secondary literature on our question concerning the origins of Modernity.3. I then introduce the question of the origins of Modernity as the question of the relationship between divine revelation and philosophy which, in our case, is Christianity and the tradition of Greek philosophy.  Specifically, I discuss how the famous phrase of "faith seeking understanding" is not new to the Christian Medievals but, in fact, alive and well in both Plato and Augustine.4. I then meticulously examine specific passages of Augustine's teaching on how Christianity is to properly understand itself in relationship to philosophy.  The reason for this is to allow Augustine to serve as a helpful segue into the teaching of Thomas Aquinas which is otherwise very often so foreign and difficult for students of philosophy to appreciate as still relevant today.5. I then end with a preview of how the teaching of Augustine on the proper relationship of Christianity and philosophy is so radically transformed by "Modern" science.  Here I emphasize how our own tendency to read the Bible through the lenses of "Modern" science is in radical tension with the tradition of theology beginning with Augustine even and especially despite its claim to not be in such a tension.

President Trump is renewing efforts to overturn his 34 felony convictions in the state of New York - and I get why he's doing it on principle, but at the same time, I think it's a badge of honor that he beat them at their own game. Plus, Vice President J.D. Vance's Thomistic argument on the hierarchy of love has many modern Christians conflating Jesus with John Locke, as one Catholic deacon is putting it. And finally, Trump is purging the upper ranks of the FBI.Guests:Matt Gaetz | Host, The Matt Gaetz ShowChad Pecknold | Professor, The Catholic University of AmericaPatrick Casey | Podcast Host, Restoring OrderWilliam Wolfe | Founder & Executive Director, Center for Baptist Leadership

“It took centuries of intellectual, philosophical development to achieve political freedom. It was a long struggle, stretching from Aristotle to John Locke to the Founding Fathers. The system they established was not based on unlimited majority rule, but on its opposite: on individual rights, which were not to be alienated by majority vote or minority plotting. The individual was not left at the mercy of his neighbors or his leaders: the Constitutional system of checks and balances was scientifically devised to protect him from both. This was the great American achievement—and if concern for the actual welfare of other nations were our present leaders' motive, this is what we should have been teaching the world.The most profoundly revolutionary achievement of the United States of America was the subordination of society to moral law. The principle of man's individual rights represented the extension of morality into the social system—as a limitation on the power of the state, as man's protection against the brute force of the collective, as the subordination of might to right. The United States was the first moral society in history. All previous systems had regarded man as a sacrificial means to the ends of others, and society as an end in itself. The United States regarded man as an end in himself, and society as a means to the peaceful, orderly, voluntary co-existence of individuals. All previous systems had held that man's life belongs to society, that society can dispose of him in any way it pleases, and that any freedom he enjoys is his only by favor, by the permission of society, which may be revoked at any time. The United States held that man's life is his by right (which means: by moral principle and by his nature), that a right is the property of an individual, that society as such has no rights, and that the only moral purpose of a government is the protection of individual rights.America's founding ideal was the principle of individual rights. Nothing more—and nothing less. The rest—everything that America achieved, everything she became, everything “noble and just,” and heroic, and great, and unprecedented in human history—was the logical consequence of fidelity to that one principle. The first consequence was the principle of political freedom, i.e., an individual's freedom from physical compulsion, coercion or interference by the government. The next was the economic implementation of political freedom: the system of free market capitalism.”- Ayn Rand This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dwtruthwarrior.substack.com/subscribe

Bilincimizi ve hafızamızı ikiye ayırmak... Unutmak istediğimiz her şeyi kolaylıkla geride bırakabilmek... Son yılların en ses getiren dizilerinden biri Severance'ın hikayesi, işte bu konuların üzerine inşa ediliyor. Fakat bu dizi bir bilim kurgu anlatısından daha fazlasını sunuyor bize, bazı derin sorgulamalar yapmamıza olanak tanıyor. Yönelttiği en önemli soruysa "Sen kimsin?" 111 Hz'in bu bölümünde Severance'ın felsefi altyapısını analiz ediyoruz. Kendimize "Ben kimim?" sorusunu yöneltiyor, bilinç ve kimlik meselesini anlamaya çalışıyoruz.Sunan: Barış ÖzcanHazırlayan: Özgür YılgürSes Tasarım ve Kurgu: Metin BozkurtYapımcı: Podbee MediaSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Josh Spodek disconnected his Manhattan apartment from the electric grid in May 2022. Over time, he has reduced his consumption and contribution to landfill. His new book argues that sustainability is not a sacrifice but an upgrade that can bring joy and increased quality of life. The book traces his journey to live more sustainably in a Manhattan apartment but also offers an argument about politics. He asks what narratives are already available to frame environmental degradation deploying a wide range of sources from John Locke to indigenous thinkers. Spodek, doubtful about governments or corporations leading on the environment, favors bottom up change focused on the actions and leadership of individuals. Sustainability Simplified: The Definitive Guide to Solving All (Yes, All) Our Environmental Problems (Amplify, 2025) explores the importance of culture and habit. How did the United States and other nations adopt polluting and passive habits? What can be done to reverse these cultural norms? The solutions range from a WWII level mobilization to a Constitutional Amendment. Dr. Josh Spodek earned a PhD in Physics and an MBA in entrepreneurial leadership from Columbia University. He is a four-time TEDx speaker author (Initiative and Leadership Step by Step), and leadership coach. He hosts the This Sustainable Life podcast. He has been an Adjunct Professor at New York University. A 2024 recent New York Times article highlights his life changes in Who Says You Can't Live Off the Grid in Manhattan? Mentioned: NOAA's interactive sea level rise map. NOAA is the National Oceanic and Atmospheric Administration Eric Williams's Capitalism & Slavery (3rd edition, University of North Carolina Press, 1994) Works of Steven Pinker Spodek Method Susan's research on Locke's Enough and as Good from Perspectives on Politics Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Josh Spodek disconnected his Manhattan apartment from the electric grid in May 2022. Over time, he has reduced his consumption and contribution to landfill. His new book argues that sustainability is not a sacrifice but an upgrade that can bring joy and increased quality of life. The book traces his journey to live more sustainably in a Manhattan apartment but also offers an argument about politics. He asks what narratives are already available to frame environmental degradation deploying a wide range of sources from John Locke to indigenous thinkers. Spodek, doubtful about governments or corporations leading on the environment, favors bottom up change focused on the actions and leadership of individuals. Sustainability Simplified: The Definitive Guide to Solving All (Yes, All) Our Environmental Problems (Amplify, 2025) explores the importance of culture and habit. How did the United States and other nations adopt polluting and passive habits? What can be done to reverse these cultural norms? The solutions range from a WWII level mobilization to a Constitutional Amendment. Dr. Josh Spodek earned a PhD in Physics and an MBA in entrepreneurial leadership from Columbia University. He is a four-time TEDx speaker author (Initiative and Leadership Step by Step), and leadership coach. He hosts the This Sustainable Life podcast. He has been an Adjunct Professor at New York University. A 2024 recent New York Times article highlights his life changes in Who Says You Can't Live Off the Grid in Manhattan? Mentioned: NOAA's interactive sea level rise map. NOAA is the National Oceanic and Atmospheric Administration Eric Williams's Capitalism & Slavery (3rd edition, University of North Carolina Press, 1994) Works of Steven Pinker Spodek Method Susan's research on Locke's Enough and as Good from Perspectives on Politics Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Many people operating in the center of American and British politics identify themselves as classical liberals, but their ideology bears little resemblance to a thinker like John Locke. What is real classical liberalism, and can it return to prominence in the modern political environment? Stelios Panagiotou of "The Podcast of the Lotus Eaters" joins me to discuss. Follow on: Apple: https://podcasts.apple.com/us/podcast/the-auron-macintyre-show/id1657770114 Spotify: https://open.spotify.com/show/3S6z4LBs8Fi7COupy7YYuM?si=4d9662cb34d148af Substack: https://auronmacintyre.substack.com/ Twitter: https://twitter.com/AuronMacintyre Gab: https://gab.com/AuronMacIntyre YouTube:https://www.youtube.com/c/AuronMacIntyre Rumble: https://rumble.com/c/c-390155 Odysee: https://odysee.com/@AuronMacIntyre:f Instagram: https://www.instagram.com/auronmacintyre/ Today's sponsors:  Visit https://www.angel.com/auron Visit https://www.christiancollegeguide.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

For your Thanksgiving entertainment, Jonah rethinks his latest conversation with his non-mentor Yuval Levin and ruminates on how both the left and the right Gesellschaft all the Gemeinschaft. Learn more about your ad choices. Visit megaphone.fm/adchoices

Notwithstanding the promising expeditions of William Hilton and Robert Sandford, by the end of 1666, with the Carolina proprietors waging war with the Netherlands and contending with plague and fire in London, the Carolina project was on the brink of failure. Then the youngest proprietor stepped forward; the venture received new vigor under the leadership of Anthony Ashley Cooper, Lord Ashley. With his friend and confidant John Locke, Lord Ashley would develop a fantastically – some would say hilariously - detailed plan of government for Carolina that would never be put into effect, but which would inspire and confound historians and even be cited by courts into our own time, the Fundamental Constitutions of Carolina.  This episode is about Ashley, Locke, and those strange Fundamental Constitutions. X/Twitter: @TheHistoryOfTh2 Facebook: The History of the Americans Podcast Selected references for this episode (Commission earned for Amazon purchases through the website) George Bancroft, History of the United States of America: From the Discovery of the Continent Edward McCrady, The History of South Carolina Under the Proprietary Government 1670-1719 L. H. Roper, Conceiving Carolina: Proprietors, Planters, and Plots 1662-1729 Fundamental Constitutions of Carolina, March 1, 1669 Jennifer Welchman, "Locke on Slavery and Inalienable Rights," Canadian Journal of Philosophy, March 1995. John Locke

First Amendment scholar and philosopher Tara Smith offers a comprehensive analysis of free speech, situating her work within the broader intellectual landscape. She examines the perspectives of historical figures like John Locke, Thomas Jefferson, and John Stuart Mill while addressing contemporary issues such as social media speech, “cancel culture,” and religious exemptions. Smith's approach involves dissecting key concepts like censorship and freedom, exploring the crucial distinction between speech and action. Tara Smith is Professor of Philosophy at the University of Texas at Austin, where she has taught since 1989. A specialist in moral, legal, and political philosophy, she is author of the books Judicial Review in an Objective Legal System (Cambridge University Press, 2015), Ayn Rand's Normative Ethics: The Virtuous Egoist (Cambridge, 2006), Viable Values: A Study of Life as the Root and Reward of Morality (Rowman and Littlefield, 2000), and Moral Rights and Political Freedom (Rowman and Littlefield 1995). Smith's scholarly articles span such subjects as rights conflicts, the morality of money, everyday justice, forgiveness, friendship, pride, moral perfection, and the value of spectator sports. Shermer and Smith discuss the First Amendment, the definition of freedom, the nature of rights, and how freedoms are won or lost. The conversation explores contemporary issues such as social media censorship, hate speech, and the blurring lines between speech and action. It also delves into legal concepts like libel, slander, and compelled speech. Historical context is provided through references to influential figures like Oliver Wendell Holmes and his introduction of the clear and present danger test in First Amendment law.