Podcast appearances and mentions of joyce appleby

Joyce Appleby's book details the history of capitalism. In it, Appleby writes of the historic resistance to change that was largely caused by fear. In the past, people feared famine as nature was unpredictable. This fear and instability caused people to rely on strong authority figures (alpha males!) for protection and safety. Do today's world leaders know this fact of human history, that fear makes people complacent and obedient? Social distancing makes people feel alone and isolated, and therefore, more prone to fear and looking to the authorities for protection. Crimson Contagion and Event 201 were two preparations world leaders engaged in before this "new" coronavirus in efforts to prepare for a pandemic. Were there more events besides these two? We don't know. But the question is this: why did they tell us they were unprepared for Covid-19 when they have had at least two preparatory events during which they planned for a pandemic? Covid-19 sure did show up at a convenient time, didn't it? Protests against economic inequality around the world, and now we're told that in order to make the world a better place, we should not protest but stay home instead, avoiding other people. Socially distanced from others, it is easy for us to forget that there are people around the world who are struggling and suffering right now--not from Covid-19! They are suffering as a result of lockdowns, quarantines, curfews and social distancing measures that are causing people to enter states of despair. Meanwhile, former Bernie Sanders supporters, who we thought were so radical, so focused on changing the world, remain unconcerned about the deaths due to despair, due to lockdowns and restrictions, due to social isolation. Many of them were affluent to begin with and were not true to their ideals. They are fixated on hating Donald Trump, unable to see--or perhaps refusing to see--that there is a worldwide power grab going on right now. This power grab centers around the pharmaceutical industry and technology industry. "Liberals" used to know the dangers of big money infiltrating our political, educational, media and medical institutions, but suddenly they've forgotten this. They've become the kinds of people they say they hate. They've become bigots, unable to listen to opposing views, unconcerned about social injustice unless it fits their narrative, and prejudiced against those who think differently. For now, it looks like the powers that be have what they want. They've convinced the radicals, the protestors, to conform and embrace the status quo. But this won't last. More and more people are waking up to what is going on. Their plan will backfire, eventually. Question is, how long will it take? #weainthavingit #nomandatoryvax #criticalthinker #medialfraud #naziamerica #joyceappleby #historybuff #capitalism #totalitarianism #fascism #freedom #unmasking #event201 #crimsoncontagion

A second book review in my new series, about Joyce Appleby's 1984 book, Capitalism and a New Social Order: the Republican Vision of the 1790s.

For the 200th episode of the Dangerous History Podcast, CJ decided to take a step back and get a bit 'meta,' taking a journey into the belly of the whale on trying to figure out what history is and how one might think about it. Join CJ as he discusses: What history really is Fact, Truth, & Meaning Objectivity, Ideology, & History Honest History Support the Dangerous History Podcast via Patreon, SubscribeStar, or Bitbacker. CJ's official DHP Amazon Wish List Other ways to support the show The Dangerous History Podcast is a member of the Recorded History Podcast Network, the Dark Myths Podcast Collective & LRN.fm's podcast roster. Internal Links DHP Ep. 0195: The Manichean Temptation CJ's Picks: Amazon Affiliate Links That Noble Dream: The 'Objectivity Question' and the American Historical Profession by Peter Novick Empiricism and History by Stephen Davies Telling the Truth About History (Norton Paperback) by Joyce Appleby, Lynn Hunt & Margaret Jacob Learn more about your ad choices. Visit megaphone.fm/adchoices

Today everybody wants to be a capitalist, even Chinese communists. It would be easy to think, then, that capitalism is “natural,” that there is a little profit-seeker in each one of us just waiting to pop out. There is some truth to this notion: humans are the most cooperative species on earth, and one of the most common ways we cooperate is through trade. Some form of “you scratch my back and I'll scratch yours” lies at the heart of almost every human relationship. We are built for reciprocation, and we do it remarkably well. But, as Joyce Appleby shows in her provocative, readable, and thoroughly entertaining The Relentless Revolution: A History of Capitalism (Norton, 2010), the natural impulse for reciprocal back-scratching did not capitalism make. A set of very unusual historical forces did. These historical forces were not everywhere and always. On the contrary, they came together in one place at one time: Northwestern Europe in what we might call the “long modern period,” roughly the 15th though 18th centuries. Of course people in other places and other times traded, and even traded a lot. But they did not develop the culture of capitalism, that is, a set of values that suggested making money was good not only for the money-maker but for everyone else. Alexander Pope, one of the early apologists of capitalism, put the capitalist ethic this way: “Thus God and Nature link'd the gen'ral frame, and bade self-love and social be the same.” (An Essay on Man, 1733) Gordon Gekko, in the (anti-capitalist) film Wall Street (1987), put it more crudely: “Greed…is good.” Neither, it should be said, did pre-capitalist traders develop the institutions that make capitalism operate, that is, things like investment banks, credits, stock markets, insurance, and a whole host of government regulations (yes, government regulations) without which “free trade” could not be “free” at all. Caesar was not concerned about in the federal reserve. He didn't even have a federal reserve to be concerned about. All of which leads to a single and startling conclusion: the culture and institutions of capitalism are Western. Thus when we in the West promote capitalism as the “best” way of going about things economic, we are engaging in a subtle form of cross-cultural persuasion. We may be right, capitalism may indeed be the best way to provision goods and services to the masses (I think it obviously is). But that doesn't make capitalist culture any the less foreign to most of the world. Please become a fan of “New Books in History” on Facebook if you haven't already. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today everybody wants to be a capitalist, even Chinese communists. It would be easy to think, then, that capitalism is “natural,” that there is a little profit-seeker in each one of us just waiting to pop out. There is some truth to this notion: humans are the most cooperative species on earth, and one of the most common ways we cooperate is through trade. Some form of “you scratch my back and I’ll scratch yours” lies at the heart of almost every human relationship. We are built for reciprocation, and we do it remarkably well. But, as Joyce Appleby shows in her provocative, readable, and thoroughly entertaining The Relentless Revolution: A History of Capitalism (Norton, 2010), the natural impulse for reciprocal back-scratching did not capitalism make. A set of very unusual historical forces did. These historical forces were not everywhere and always. On the contrary, they came together in one place at one time: Northwestern Europe in what we might call the “long modern period,” roughly the 15th though 18th centuries. Of course people in other places and other times traded, and even traded a lot. But they did not develop the culture of capitalism, that is, a set of values that suggested making money was good not only for the money-maker but for everyone else. Alexander Pope, one of the early apologists of capitalism, put the capitalist ethic this way: “Thus God and Nature link’d the gen’ral frame, and bade self-love and social be the same.” (An Essay on Man, 1733) Gordon Gekko, in the (anti-capitalist) film Wall Street (1987), put it more crudely: “Greed…is good.” Neither, it should be said, did pre-capitalist traders develop the institutions that make capitalism operate, that is, things like investment banks, credits, stock markets, insurance, and a whole host of government regulations (yes, government regulations) without which “free trade” could not be “free” at all. Caesar was not concerned about in the federal reserve. He didn’t even have a federal reserve to be concerned about. All of which leads to a single and startling conclusion: the culture and institutions of capitalism are Western. Thus when we in the West promote capitalism as the “best” way of going about things economic, we are engaging in a subtle form of cross-cultural persuasion. We may be right, capitalism may indeed be the best way to provision goods and services to the masses (I think it obviously is). But that doesn’t make capitalist culture any the less foreign to most of the world. Please become a fan of “New Books in History” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today everybody wants to be a capitalist, even Chinese communists. It would be easy to think, then, that capitalism is “natural,” that there is a little profit-seeker in each one of us just waiting to pop out. There is some truth to this notion: humans are the most cooperative species on earth, and one of the most common ways we cooperate is through trade. Some form of “you scratch my back and I’ll scratch yours” lies at the heart of almost every human relationship. We are built for reciprocation, and we do it remarkably well. But, as Joyce Appleby shows in her provocative, readable, and thoroughly entertaining The Relentless Revolution: A History of Capitalism (Norton, 2010), the natural impulse for reciprocal back-scratching did not capitalism make. A set of very unusual historical forces did. These historical forces were not everywhere and always. On the contrary, they came together in one place at one time: Northwestern Europe in what we might call the “long modern period,” roughly the 15th though 18th centuries. Of course people in other places and other times traded, and even traded a lot. But they did not develop the culture of capitalism, that is, a set of values that suggested making money was good not only for the money-maker but for everyone else. Alexander Pope, one of the early apologists of capitalism, put the capitalist ethic this way: “Thus God and Nature link’d the gen’ral frame, and bade self-love and social be the same.” (An Essay on Man, 1733) Gordon Gekko, in the (anti-capitalist) film Wall Street (1987), put it more crudely: “Greed…is good.” Neither, it should be said, did pre-capitalist traders develop the institutions that make capitalism operate, that is, things like investment banks, credits, stock markets, insurance, and a whole host of government regulations (yes, government regulations) without which “free trade” could not be “free” at all. Caesar was not concerned about in the federal reserve. He didn’t even have a federal reserve to be concerned about. All of which leads to a single and startling conclusion: the culture and institutions of capitalism are Western. Thus when we in the West promote capitalism as the “best” way of going about things economic, we are engaging in a subtle form of cross-cultural persuasion. We may be right, capitalism may indeed be the best way to provision goods and services to the masses (I think it obviously is). But that doesn’t make capitalist culture any the less foreign to most of the world. Please become a fan of “New Books in History” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today everybody wants to be a capitalist, even Chinese communists. It would be easy to think, then, that capitalism is “natural,” that there is a little profit-seeker in each one of us just waiting to pop out. There is some truth to this notion: humans are the most cooperative species on earth, and one of the most common ways we cooperate is through trade. Some form of “you scratch my back and I’ll scratch yours” lies at the heart of almost every human relationship. We are built for reciprocation, and we do it remarkably well. But, as Joyce Appleby shows in her provocative, readable, and thoroughly entertaining The Relentless Revolution: A History of Capitalism (Norton, 2010), the natural impulse for reciprocal back-scratching did not capitalism make. A set of very unusual historical forces did. These historical forces were not everywhere and always. On the contrary, they came together in one place at one time: Northwestern Europe in what we might call the “long modern period,” roughly the 15th though 18th centuries. Of course people in other places and other times traded, and even traded a lot. But they did not develop the culture of capitalism, that is, a set of values that suggested making money was good not only for the money-maker but for everyone else. Alexander Pope, one of the early apologists of capitalism, put the capitalist ethic this way: “Thus God and Nature link’d the gen’ral frame, and bade self-love and social be the same.” (An Essay on Man, 1733) Gordon Gekko, in the (anti-capitalist) film Wall Street (1987), put it more crudely: “Greed…is good.” Neither, it should be said, did pre-capitalist traders develop the institutions that make capitalism operate, that is, things like investment banks, credits, stock markets, insurance, and a whole host of government regulations (yes, government regulations) without which “free trade” could not be “free” at all. Caesar was not concerned about in the federal reserve. He didn’t even have a federal reserve to be concerned about. All of which leads to a single and startling conclusion: the culture and institutions of capitalism are Western. Thus when we in the West promote capitalism as the “best” way of going about things economic, we are engaging in a subtle form of cross-cultural persuasion. We may be right, capitalism may indeed be the best way to provision goods and services to the masses (I think it obviously is). But that doesn’t make capitalist culture any the less foreign to most of the world. Please become a fan of “New Books in History” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today everybody wants to be a capitalist, even Chinese communists. It would be easy to think, then, that capitalism is “natural,” that there is a little profit-seeker in each one of us just waiting to pop out. There is some truth to this notion: humans are the most cooperative species on earth, and one of the most common ways we cooperate is through trade. Some form of “you scratch my back and I’ll scratch yours” lies at the heart of almost every human relationship. We are built for reciprocation, and we do it remarkably well. But, as Joyce Appleby shows in her provocative, readable, and thoroughly entertaining The Relentless Revolution: A History of Capitalism (Norton, 2010), the natural impulse for reciprocal back-scratching did not capitalism make. A set of very unusual historical forces did. These historical forces were not everywhere and always. On the contrary, they came together in one place at one time: Northwestern Europe in what we might call the “long modern period,” roughly the 15th though 18th centuries. Of course people in other places and other times traded, and even traded a lot. But they did not develop the culture of capitalism, that is, a set of values that suggested making money was good not only for the money-maker but for everyone else. Alexander Pope, one of the early apologists of capitalism, put the capitalist ethic this way: “Thus God and Nature link’d the gen’ral frame, and bade self-love and social be the same.” (An Essay on Man, 1733) Gordon Gekko, in the (anti-capitalist) film Wall Street (1987), put it more crudely: “Greed…is good.” Neither, it should be said, did pre-capitalist traders develop the institutions that make capitalism operate, that is, things like investment banks, credits, stock markets, insurance, and a whole host of government regulations (yes, government regulations) without which “free trade” could not be “free” at all. Caesar was not concerned about in the federal reserve. He didn’t even have a federal reserve to be concerned about. All of which leads to a single and startling conclusion: the culture and institutions of capitalism are Western. Thus when we in the West promote capitalism as the “best” way of going about things economic, we are engaging in a subtle form of cross-cultural persuasion. We may be right, capitalism may indeed be the best way to provision goods and services to the masses (I think it obviously is). But that doesn’t make capitalist culture any the less foreign to most of the world. Please become a fan of “New Books in History” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

Nicole Sandler guest hosts the Randi Rhodes Show, talking about the first day of the Boehner House. Guests include Wendell Potter, author of Deadly Spin, and historian Joyce Appleby

Nicole Sandler speaks with historian Joyce Appleby about filibuster reform. Gotta Laff from The Political Carnival joins in for our weekly segment dishing on the news.

This is the DePaul Humanities Center Engaged Speaker Series for the 2006-2007 season. this years lecture's focus on the topic of American Civics.    This installment features Joyce Appleby in a talk entitled the intellectual underpinnings of Democracy.Tha