Social class composed of the wealthiest members of society, who also wield the greatest political power
POPULARITY
9 episodes with leisure class
8 episodes with leisure class
2 episodes with leisure class
2 episodes with leisure class
2 episodes with leisure class
2 episodes with leisure class
2 episodes with leisure class
2 episodes with leisure class
2 episodes with leisure class
Dmitri Mugianis is a psychedelic practitioner, musician, and space creator. In this episode, we explore addiction, psychedelics, music, culture, modernity, space, healing, community, and religion, topped off with some coffee, cigars, and Harlem fried chicken. Connect and Learn MoreWebsites: dimitrimugianis.com · cardea.netInstagram: @dimitrimugianisResourcesBooks: How to Change Your Mind, Virtue HoardersPeople: Allen Ginsberg, Alexandre Tannous, Andrew Huberman, Catherine Liu, Deacon Seraphim, Federico Fellini, Glenn Johnson, Herbert Hunkie, Joe Rogan, Ingmar Bergman, John Sinclair, Lou Reed, Martin Buber, Martin Luther King Jr., Michael Pollan, Michel Foucault, Michel Negroponte, Peter Attia, Pier Pablo Pasolini, Ralph Waldo Emerson, Randy Polumbo, Richie Ogulnick, Robert F. Kennedy, Ross Ellenhorn, Sara Glatt, Walter CronkiteFilms: Frostbiter, I'm Dangerous with LoveMusicians: Fela Kuti, Leisure Class, MC5, Sun Ra, The Stooges , The Velvet UndergroundPodcasts: Huberman Lab, This American Life, The Peter Attia Drive, The Joe Rogan Experience, The Symbolic World
What's a recession indicator you've noticed?Lately, one answer keeps resurfacing online: "You can see celebrities' ribs again." And as unserious as that sounds at first, history suggests it may not be entirely wrong.In this episode, I dive into Ozempic, recession aesthetics, quiet luxury, heroin chic, and the return of thinness as a cultural ideal. From celebrity weight loss trends to the politics of appetite, I explore how beauty standards shift during periods of economic anxiety, social instability, and cultural fear- and why women's bodies so often become the place where those anxieties are projected.Are. You. Ready?****************Sources & References: Bordo, Susan. Unbearable Weight: Feminism, Western Culture, and the Body. University of California Press, 1993.Bourdieu, Pierre. Distinction: A Social Critique of the Judgement of Taste. Translated by Richard Nice, Harvard University Press, 1984.Debord, Guy. The Society of the Spectacle. Zone Books, 1994.Foucault, Michel. Discipline and Punish: The Birth of the Prison. Vintage Books, 1995.Foxcroft, Louise. Calories & Corsets: A History of Dieting Over 2,000 Years. Profile Books, 2011.Rose, Nikolas. Governing the Soul: The Shaping of the Private Self. Free Association Books, 1999.Stearns, Peter N. Fat History: Bodies and Beauty in the Modern West. New York University Press, 2002.Strings, Sabrina. Fearing the Black Body: The Racial Origins of Fat Phobia. NYU Press, 2019.Tolentino, Jia. Trick Mirror: Reflections on Self-Delusion. Random House, 2019.Veblen, Thorstein. The Theory of the Leisure Class. Oxford University Press, 2007.Wolf, Naomi. The Beauty Myth: How Images of Beauty Are Used Against Women. Harper Perennial, 2002.Additional reporting and cultural analysis referenced throughout the episode includes coverage of Ozempic and Wegovy, celebrity weight loss culture, recession aesthetics, heroin chic and 1990s fashion culture, wellness culture, self-optimization, and digital body surveillance from contemporary journalism, academic commentary, and media analysis.****************Leave Us a 5* Rating, it helps the show!Apple Podcast:https://podcasts.apple.com/us/podcast/beauty-unlocked-the-podcast/id1522636282Spotify Podcast:https://open.spotify.com/show/37MLxC8eRob1D0ZcgcCorA****************Follow Us on TikTok & Subscribe to our YouTube Channel!YouTube:@beautyunlockedspodcasthourTikTok:tiktok.com/@beautyunlockedthepod****************Intro/Outro Music:“Fame Inc” by Savvier — https://icons8.com/music
In seiner „Theorie der feinen Leute“ („The Theory of the Leisure Class“) analysierte der amerikanische Soziologe Thorstein Veblen bereits 1899, warum Menschen Konsumgüter erwerben, obwohl sie diese gar nicht wirklich brauchen. Besonders die Klasse der Reichen demonstriert durch Konsum ihre Macht.Jedoch können auch diejenigen, die nur wenig Geld haben, sich der Logik des Status-Konsums nicht entziehen. Mag ökonomische Verschwendung eigentlich gar keinen Sinn ergeben, erhält sie plötzlich Bedeutung, wenn damit ein Status manifestiert und demonstriert werden kann.Der Klassiker der Soziologie, in dem es um Konkurrenzkämpfe und Statuswettbewerbe geht, ist bis heute lesenswert. Wenn teure Uhren, schnelle Autos und sonstige Utensilien eines gehobenen Lebensstils noch immer wichtig sind, um gesellschaftliche Anerkennung zu erlangen, sind wir noch immer in Veblens Welt. Aber diese Theorie hat auch ihre Tücken, wenn der Autor ständig anthropologische Konstanten zu erkennen meint und somit gesellschaftliche Verhältnisse enthistorisiert werden. Mehr dazu in der neuen Folge von „Wohlstand für Alle“ von Ole Nymoen und Wolfgang M. Schmitt.WERBUNG:Zum Surplus-Magazin geht es hier entlang:https://www.surplusmagazin.de/wfa/Literatur:Thorstein Veblen: The Theory of the Leisure Class. Oxford World`s Classics.Unsere Zusatzinhalte könnt ihr bei Apple Podcasts, Steady und Patreon hören. Vielen Dank!Apple Podcasts: https://podcasts.apple.com/de/podcast/wohlstand-f%C3%BCr-alle/id1476402723Patreon: https://www.patreon.com/oleundwolfgangSteady: https://steadyhq.com/de/oleundwolfgang/aboutTermine:Ole ist am 27. November in Rudolstadt:https://www.rosalux.de/veranstaltung/es_detail/ZNFIQ/warum-ich-niemals-fuer-mein-land-kaempfen-wuerde?cHash=d6c6a7c899351443efabc525ed4888a9Wolfgang ist am 4.12. in Frankfurt: https://www.instagram.com/p/DRDNuEsjFJC/Wolfgang ist am 5. Dezember gemeinsam mit Ole bei der Studio-Rot-Gala in Hamburg: https://schauspielhaus.de/stuecke/weihnachtsgala-studio-rotWolfgang ist mit Ole Liebl in Dresden: https://scheune.org/show/5408/radikale-rede-by-ole-liebl-und-wolfgang-m-schmitt.htmlOle und Wolfgang sind am 9.12. in Paderborn: https://www.hnf.de/veranstaltungen/vortraege/date/2025/12/09/cal/event/tx_cal_phpicalendar/wissen-und-bildung-durch-die-magischen-kanaele-von-influencern-youtubern-und-podcastern.htmlWolfgang ist am 10.12. in Berlin: https://lfbrecht.de/events/2025-12-10/
As part of the Constable Ambisonic project I want to understand how we perceive the landscape, and what did Constable and his contemporaries bring to our understanding of the natural world, and who else has contributed to the language used and ideals we hold in regard to perception of landscape. Here I talk to artist and photographer Alan Hockett whilst sitting in a car after having been to the site of Constable's 'Weymouth Bay from the Downs above Osmington Mills'. We discuss a variety of topics including new towns, edge lands, the Leisure Class, our childhood playgrounds, and of course, Constable.
We took another dive into the large pile of books…and came up with The The Theory of the Leisure Class by Thorstein Veblen.This seminal book needs unpacking, with a crowbar and claw hammer! We draw together 50 Cent, the Robber Barons, wealth and affluence as we review this 19th century classic. Plus a shocking confession….Support your local bookstore or library PLEASE :-)or find out where to grab the book here: https://booko.co.nz/w/10033590/The-Theory-of-the-Leisure-Class_by_Thorstein-VeblenFollow us on Spotify, Apple Podcasts, Youtube or wherever you listen (or watch!) your podcasts.Connect with us here: the232podcast@gmail.comGet Sean's book The Impact Professional at: impactprofessional.nz
In this episode, we talk about Thorstein Veblen's Theory of the Leisure Class. In it, he argues that modern culture is basically continuous with that of predatory barbarism, except that it is drunk on the extreme surplus produced by capitalism. Under these conditions, much of human activity becomes performative: consumption, leisure, and perhaps paradoxically enough even hustle culture are all forms of demonstrating one's superiority in a petty game of social esteem. We explore some of these paradoxes and discuss whether Veblen's analysis still rings fully true in the 21st century, but to be honest we mostly just pour vitriol and scorn upon the extremely embarrassing members of our own ruling class. We can be petty, too!leftofphilosophy.comReferences:Thorstein Veblen, The Theory of the Leisure Class (New York: Oxford University Press, 2007).Bernard Rosenberg, “Veblen and Marx”, Social Research 15:1 (1948): 99-117.Music:“Vintage Memories” by Schematist | schematist.bandcamp.com“My Space” by Overu | https://get.slip.stream/KqmvAN
Strategy consultant turned writer Natasha Joukovsky joins me to discuss why bourgeois comfort is more conducive to writing than you think, why choice-plots make for better fiction, the eyerolling prevalence of manufactured nonchalance, our shared distaste for Atlantis Bahamas, and MUCH more! I hope you enjoy this conversation as much as I did. For the full transcript, episode takeaways, and bucketloads of other goodies designed to make you go, “Hmm, that's interesting!”, check out our Substack. Important Links: Natasha's Website Natasha's Substack The Portrait of a Mirror Show Notes: “You can do everything, just not at the same time” It's Recursion All the Way Down Pretending to Read vs Actually Reading Manufactured Nonchalance as a Status Signal Counter-Signalling, Fake-Famous & Jim's Cursed Trip to Atlantis Bahamas On No-Choice Plots & Writing in Service of Beauty The Self-Deception of Status Hunting Why Bourgeois Comfort is More Conducive to Art Than You Think Natasha's Next Book “We don't do auctions” Natasha as World Empress Books Mentioned: The Portrait of a Mirror; by Natasha Joukovsky The novels of Jane Austen Status Anxiety; by Alain de Botton The Love Song of J. Alfred Prufrock (poem); by T.S. Eliot Class: A Guide Through the American Status System; by Paul Fussell Gödel, Escher, Bach: An Eternal Golden Braid; by Douglas R. Hofstadter Ulysses; by James Joyce Metamorphosis; by Franz Kafka Beloved; by Toni Morrison In Search of Lost Time (Remembrance of Things Past); by Marcel Proust Collective Illusions; by Todd Rose The Status Game; by Will Storr Anna Karenina; by Leo Tolstoy The Theory of the Leisure Class; by Thorstein Veblen A Little Life; by Hanya Yanagihara
On this episode of SO YOU'RE LIVING IN A SIMULATION, we explore how external forces—whether aliens, interdimensional beings, societal constructs, or advanced technologies—are disrupting humanity's natural synchronization and pushing us beyond known limits. Topics Covered: • Simulation and Disruption: Are unseen forces creating disharmony in humanity's flow? • Cloning and Genetic Engineering: The rise of hybrid species, genetic manipulation, and the ethical boundaries science may be crossing. • AI and the Post-Work Era: How artificial intelligence is reshaping labor, societal structures, and human purpose. • Existential and Ethical Questions: Who or what is steering humanity? What does it mean for free will and our role in a simulated reality? • Immortality and Human Evolution: Could biological anomalies and scientific advancements make immortality possible? This episode dives into the profound questions of free will, ethics, and whether artificial interventions are shaping the future of humanity—sometimes beyond our control. youroneblackfriend.com •• Timestamps:00:00 - Introduction03:02 - The Leisure Class and Humanity's Lost Synchronization06:22 - Is Humanity Being Disrupted by External Forces?09:02 - Fourth-Dimensional Entities and Simulation Hypotheses15:17 - Avatar and Wonder Woman: External Influences in Fiction19:22 - AI Revolution and the End of Hard Work25:35 - Restructuring Society for AI's Impact47:14 - Immortals Among Us: Genetic Anomalies and Aging •• Key Explored Questions: Are we living in a simulation? What disrupts human synchronization? Do aliens manipulate humanity? What is the leisure class? Can free will be an illusion? How does AI impact the future of work? Are immortals real? How is cloning being used today? Can aging be cured scientifically? What are fourth-dimensional entities? Why is hard work becoming obsolete? How do robots replace human jobs? What is the connection between AI and human consciousness? •• #Leisureclass #AIrevolution #Futureofhumanity
In this week's episode, we ascend the great champagne tower of history and proclaim the existence of Continental Luxury, an evocative aspirational aesthetic that has bewitched the palates of tastemakers across generations. We discuss the history of luxury hotels, the evolution of the boutique hospitality industry, Old World cuisine and interiors as status symbols, and we summon a cast of characters including Anthony Bourdain, Nancy Drew, and Keith McNally to unpack the oyster-laden, gold-trimmed, cherry-garnished lifestyle of our collective dreams.Links:Image boardRitz and Escoffier: The Hotelier, the Chef, and the Rise of the Leisure Class by Luke Barr"Towards a Political Geography of Hotels" by Ruth Craggs"A Legend as Big as the Ritz" – Vanity FairCésar Ritz: Life and Work by Chastonay, AdalbertThe History of Tourism: Structures on the Path to Modernity – Institute of European HistoryThe Tourist: A New Theory of the Leisure Class by Dean MacCannell“The Social and Material Life of Colonial Hotels" by Maurizio Peleggio Hotel: An American History by A. K. Sandoval-StrauszHome on the Rails: Women, the Railroad, and the Rise of Public Domesticity by Amy G. RichterThe romantic journey; the story of Thomas Cook and Victorian travelTravel influencer rice farm controversy in The Daily Mail"The World's Revolt Against 'Bad Tourists'" – BBC This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.nymphetalumni.com/subscribe
Full episode available here
Cutting Through the Matrix with Alan Watt Podcast (.xml Format)
--{ "Policy...and Don't Panic"}-- Aspen Security Forum - New York hosts UN Summit of the Future and Climate Week - Who is Assaf Orion? - Global Warming, The Great Reset, Perpetual War - Centralized Bank Lending to Government - Wealth; Phoenicians, Slavs, Slaves; Coins - Education and the Leisure Class, Very Basic Education for Factory Workers - Mystery Schools, Egypt, India, Levant, Persia - Professional Hit Squads - David Kelly, Biological Weapons; Silent Weapons for Quiet Wars - Tangible Evil - Austerity; Basic Survival - Please Remember to DONATE and ORDER from www.cuttingthroughthematrix.com and All Links Mentioned in the Talks are Found There - TV Series, Dad's Army; Emergency Powers - Fear Immobilizes You; "Don't Panic" as Jonesy would say in Dad's Army - Gates, WHO, Immunity Passports - James Bond, Private, Shadowy Organizations; Sherlock Holmes, Moriarty and His Network of Spies.
About our Guest:Judith Donathhttps://cyber.harvard.edu/people/jdonathKey Discussion Points:Understanding Signaling Theory:The foundation of signaling theory in communication.The balance between honest and deceptive signals.Evolutionary Biology and Communication:Darwin's insights on animal communication.Zahavi's Handicap Principle and its role in ensuring signal honesty.Maynard Smith's Index Signals and their reliability without cost.AI and the Evolution of Communication:The impact of AI on the reliability of communication signals.Challenges posed by deepfakes in video and audio.The arms race between deception technologies and verification methods.Cultural and Institutional Roles:How culture and institutions uphold the reliability of signals.The interplay between technological advancements and societal norms.Future of Communication in the Digital Age:Strategies for developing secure communication channels.Balancing privacy with the need for verification.The role of trusted sources in maintaining signal integrity.Papers and Books Mentioned:Turing, A. M. (1950). Computing machinery and intelligence. Mind, 59(236), 433-460. https://doi.org/10.1093/mind/LIX.236.433Zahavi, A. (1975). Mate selection—a selection for a handicap. Journal of Theoretical Biology, 53(1), 205-214. https://doi.org/10.1016/0022-5193(75)90111-3Veblen, T. (1899). The Theory of the Leisure Class. New York: Macmillan.https://moglen.law.columbia.edu/LCS/theoryleisureclass.pdfhttps://dn720401.ca.archive.org/0/items/theoryofleisurec01vebl/theoryofleisurec01vebl.pdfWeizenbaum, J. (1966). ELIZA—A computer program for the study of natural language communication between man and machine. Communications of the ACM, 9(1), 36-45. https://doi.org/10.1145/365153.365168Donath, J. S. (2002). Identity and deception in the virtual community. In Communities in cyberspace (pp. 37-68). Routledge.https://vivatropolis.com/papers/Donath/IdentityDeception/IdentityDeception.pdfCurrent Progress on the forthcoming book: Signals, Truth & Designhttps://vivatropolis.com/judith/signalsTruthDesign.htmlDonath, J. (2014). The social machine: designs for living online. MIT Press.https://direct.mit.edu/books/monograph/4037/The-Social-MachineDesigns-for-Living-OnlineOther:The Story about the Ferrari executive Deepfake attempthttps://www.carscoops.com/2024/07/ferrari-ceo-impersonator-uncovered-by-colleague-in-deepfake-call/We geeked out for a moment on Programming languages. Learn about them here.The C languagehttps://en.wikipedia.org/wiki/C_(programming_language)Introduction to Chttps://www.w3schools.com/c/c_intro.phpAPL Languagehttps://en.wikipedia.org/wiki/APL_(programming_language)Learn APLhttps://xpqz.github.io/learnapl/intro.htmlTry APLhttps://tryapl.orgLISP Languagehttps://en.wikipedia.org/wiki/Lisp_(programming_language)Learn LISPhttps://www.geeksforgeeks.org/introduction-to-lisp/
We are continuing with the topic of trad wives, but we are taking a different angle in this conversation. I'm joined by Professor Neil Shyminsky, who is an English professor at Cambrian College in Sudbury, Ontario. He doesn't teach a lot about literature but likes to focus on media studies, gender/sexuality studies, and socio-political thought. We begin with a clip of Professor Neil explaining the concept of the “leisure class” as it relates to trad wife content. Join us! Show Highlights: The “other” side of trad wife content: an idealized performance of domesticity and romanticization of a woman's role Professor Neil defines “the leisure class.” Don't always believe the story the camera shows! (It's all carefully curated content!) Social signals in how we “perform” our gender Trad wives as the moral purity status symbol of their husband's godliness and enjoyers of God's richest blessings from living a life of submission Thinking critically is key to understanding the truth about the values they promote. The difference between liking traditionally feminine things and being a content creator who makes active choices about how they present their enjoyment of traditionally feminine things The comparison between trad wife content and MLMs Professor Neil's advice: “Be thoughtful and self-reflective in what you consume.” Resources and Links: Connect with Professor Neil Shyminsky: TikTok, Instagram, X, and LinkedIn Connect with KC: Website, TikTok, Instagram, and Facebook Get KC's book, How to Keep House While Drowning We love the sponsors that make this show possible! You can always find all the special deals and codes for all our current sponsors on our website: www.strugglecare.com/promo-codes.
Episode two in our series on cooks that have changed the way we eat. Lewis Bassett speaks to Luke Barr, author of 'Ritz and Escoffier: The Hotelier, The Chef, and the Rise of the Leisure Class' about the French chef Auguste Escoffier, who rose to fame in London at the Savoy in the 1890s.Mixing and sound design from Forest DLG.Follow the Full English on Twitter, Instagram and TikTok. Get extra content and support the show on Patreon Hosted on Acast. See acast.com/privacy for more information.
The world is falling apart or self destructing so we fight ourselves instead of looking at the real villans of our time. Thank You for Visiting my Sponsors: ☀️ DAVID DUBYNE | ADAPT 2030 (PATREON) ☀️ DAVID DUBYNE | ADAPT 2030 (SUBSCRIBESTAR)
“As far as wealth is inextricable with social organisation, it will infuse the individual on the very essential level on his sense of self...” In this week's TANK podcast, Caroline Issa reads and decodes Thorstein Veblen's The Theory of the Leisure Class, a treatise on consumerism and the emergent concept of conspicuous consumption.
Wir springen in dieser Folge ins Frankreich des 19. Jahrhunderts, wo in einem kleinen Dorf an der Côte d'Azur ein Junge das Licht der Welt erblickt, der die Welt der Spitzenküche nachhaltig beeinflussen wird. Gemeinsam mit dem Hotelier Cäsar Ritz wird er das nicht nur in Frankreich, sondern vor allem auch Großbritannien tun. Dass der Erfolg von einem Skandal überschattet wird, wird ihm und seinem Vermächtnis allerdings keinen Abbruch tun. //Literatur - Kenneth James. Escoffier: The King of Chefs. 2006. - Luke Barr. Ritz and Escoffier: The Hotelier, The Chef, and the Rise of the Leisure Class. 2018. Das Episodenbild zeigt Escoffier im Jahr 1914. //Aus unserer Werbung Du möchtest mehr über unsere Werbepartner erfahren? Hier findest du alle Infos & Rabatte: https://linktr.ee/GeschichtenausderGeschichte NEU: Wer unsere Folgen lieber ohne Werbung anhören will, kann das über eine kleine Unterstützung auf Steady oder ein Abo des GeschichteFM-Plus Kanals auf Apple Podcasts tun. Wir freuen uns, wenn ihr den Podcast bei Apple Podcasts oder wo auch immer dies möglich ist rezensiert oder bewertet. Wir freuen uns auch immer, wenn ihr euren Freundinnen und Freunden, Kolleginnen und Kollegen oder sogar Nachbarinnen und Nachbarn von uns erzählt!
In this episode we sit down with author Ed Park to discuss his newest novel Same Bed Different Dreams. Same Bed Different Dreams is Park's second novel, his first, Personal Days was published in 2008. His recent release is a masterpiece of post modern fiction, taking over 9 years to complete, yet despite it's unique narrative structure, his sophomore novel remains entertaining and perhaps more importantly, approachable to readers of all kinds. We take a deep dive on Ed's favorite authors, inspirations, and how the heck he wrote such an incredible novel with its zany blend of history, pop-culture, sports and more. Books mentioned in this episode: Personal Days by Ed Park Big Bang by David Bowman https://amzn.to/3GYXXHm Let the Dog Drive by David Bowman https://amzn.to/3TDtSEM Warlock by Oakley Hall https://amzn.to/3RZT6MB Bleeding Edge by Thomas Pynchon https://amzn.to/3RDtL9F Pafko at the Wall by Don DeLillo https://amzn.to/4aMqdea Mason and Dixon by Thomas Pynchon https://amzn.to/48bnZ65 Infinite Jest by David Foster Wallace https://amzn.to/48xb2Dt A Frolic of HIs Own by William Gaddis https://amzn.to/3RVCIwy The Recognitions by William Gaddis True Grit by Charles Portis https://amzn.to/3TGc8Zw The Dog of the South by Charles Portis https://amzn.to/4azIECE Masters of Atantis by Charles Portis https://amzn.to/3tEuv6n Who Sleeps with Katz by Todd McEwan https://amzn.to/48yv5la Natural History by Maureen Howard https://amzn.to/3RVcSsv Ducks Newburyport by Lucy Ellman https://amzn.to/48xbPnZ Septology by Jon Fosse https://amzn.to/48pgSag Immediate Family by Ashley Nelson Levy https://amzn.to/47eID3Z Austerlitz by WG Sebald https://amzn.to/3TA6yrD All the Pretty Horses by Cormac McCarthy https://amzn.to/48aiox5 The Portable Veblen by Elizabeth McKenzie https://amzn.to/3GXkBjl The Theory of the Leisure Class by Thorstein Veblen https://amzn.to/3GWlYir Cloud Atlas by David Mitchell https://amzn.to/3NKzd9M A Visit from the Goon Squad by Jennifer Egan https://amzn.to/4aAmBLY A Dance to the Music of Time by Anthony Powell https://amzn.to/3RLLs7g Gravity's Rainbow by Thomas Pynchon https://amzn.to/3vjGfMo The Watchman by Alan Moore https://amzn.to/3RYItcU Maus by Art Speiglenman https://amzn.to/3TDVFF6 Fun Home by Allison Bechdel https://amzn.to/479XNYx It's a good life if you don't weaken by Seth https://amzn.to/48xt0FV Grass by Keum Suk Gendry-Kim https://amzn.to/48p3Rxg
Chapter 1 What's The Theory of the Leisure Class Book by Thorstein VeblenThe Theory of the Leisure Class: An Economic Study of Institutions (commonly referred to as The Theory of the Leisure Class) is a book written by Thorstein Veblen and published in 1899. It is considered a founding and influential work in the field of sociology, particularly in regards to the analysis of capitalist economies and social stratification. Veblen's main argument in the book is that social status and prestige are attained not through productive labor, but rather through conspicuous consumption and leisure activities. He argues that the upper class engages in "pecuniary emulation" - the desire to display wealth and social status through extravagant spending and wasteful activities, regardless of the practical utility of the goods or the activities themselves.Veblen criticizes the prevailing economic theories of his time, particularly the classical economic theory of utility and the neoclassical economic theory of marginal utility. He introduces the concept of "conspicuous waste" to explain the irrational and excessive consumption patterns of the upper class, which he believes leads to the waste of resources and perpetuates economic inequality.The book discusses various aspects of the leisure class, including their lifestyles, social rituals, patterns of consumption, and their impact on the economy. It also delves into the distinction between "industry" and "business" and critiques the economic system that promotes what Veblen calls "predatory capitalism."Overall, Veblen's The Theory of the Leisure Class examines the social and economic dynamics of the upper class and offers a critical analysis of the materialistic and wasteful nature of capitalism. It remains an important work in the fields of sociology, economics, and social theory.Chapter 2 Is The Theory of the Leisure Class Book A Good BookThe Theory of the Leisure Class is generally considered a classic work of social theory and economics. It was published in 1899 and is still widely read and referenced today. Thorstein Veblen's critique of conspicuous consumption and the role of leisure and status in society was groundbreaking at the time and has had a lasting impact on the field of sociology. That being said, whether or not a book is considered "good" is subjective and depends on personal interests and preferences. Some readers may find Veblen's writing style and language challenging, as it was written in a more academic and verbose manner. However, for those interested in economics, sociology, or social criticism, The Theory of the Leisure Class is likely to be a valuable and thought-provoking read.Chapter 3 The Theory of the Leisure Class Book by Thorstein Veblen Summary"The Theory of the Leisure Class" is a book written by Thorstein Veblen and published in 1899. It is a work of economic sociology that examines the nature and purpose of consumerism and conspicuous consumption in industrial societies.In this book, Veblen argues that the leisure class, which consists of the wealthy and privileged members of society, engage in conspicuous consumption as a means of displaying their social status and superiority to others. He suggests that the desire for social prestige and the need to maintain a certain image drives individuals to spend money on luxury goods and unnecessary commodities.Veblen introduces the concept of "pecuniary emulation," which describes the process by which individuals imitate the consumption patterns of the leisure class in order to gain social acceptance and recognition. He suggests that through this emulation, individuals strive to achieve a higher social status and elevate themselves above others in
Melvyn Bragg and guests discuss the most influential work of Thorstein Veblen (1857-1929). In 1899, during America's Gilded Age, Veblen wrote The Theory of the Leisure Class as a reminder that all that glisters is not gold. He picked on traits of the waning landed class of Americans and showed how the new moneyed class was adopting these in ways that led to greater waste throughout society. He called these conspicuous leisure and conspicuous consumption and he developed a critique of a system that favoured profits for owners without regard to social good. The Theory of the Leisure Class was a best seller and funded Veblen for the rest of his life, and his ideas influenced the New Deal of the 1930s. Since then, an item that becomes more desirable as it becomes more expensive is known as a Veblen good. With Matthew Watson Professor of Political Economy at the University of WarwickBill Waller Professor of Economics at Hobart and William Smith Colleges, New YorkAndMary Wrenn Senior Lecturer in Economics at the University of the West of EnglandProducer: Simon TillotsonReading list:Charles Camic, Veblen: The Making of an Economist who Unmade Economics (Harvard University Press, 2021)John P. Diggins, Thorstein Veblen: Theorist of the Leisure Class (Princeton University Press, 1999)John P. Diggins, The Bard of Savagery: Thorstein Veblen and Modern Social Theory (Seabury Press, 1978)John Kenneth Galbraith, The Affluent Society (Penguin, 1999) Robert Heilbroner, The Worldly Philosophers: The Lives, Times and Ideas of the Great Economic Thinkers (Penguin, 2000), particularly the chapter ‘The Savage Society of Thorstein Veblen'Ken McCormick, Veblen in Plain English: A Complete Introduction to Thorstein Veblen's Economics (Cambria Press, 2006)Sidney Plotkin and Rick Tilman, The Political Ideas of Thorstein Veblen (Yale University Press, 2012)Juliet B. Schor, The Overspent American: Why We Want What We Don't Need (William Morrow & Company, 1999)Juliet B. Schor, Born to Buy: The Commercialized Child and the New Consumer Culture (Simon & Schuster Ltd, 2005)Thorstein Veblen, The Theory of the Leisure Class (first published 1899; Oxford University Press, 2009)Thorstein Veblen, The Theory of Business Enterprise (first published 1904; Legare Street Press, 2022)Thorstein Veblen, The Higher Learning in America (first published 2018; Johns Hopkins University Press, 2015) Thorstein Veblen, Absentee Ownership and Business Enterprise in Recent Times: The Case of America (first published 1923; Routledge, 2017)Thorstein Veblen, Conspicuous Consumption (Penguin, 2005)Thorstein Veblen, The Complete Works (Musaicum Books, 2017)Charles J. Whalen (ed.), Institutional Economics: Perspective and Methods in Pursuit of a Better World (Routledge, 2021)
Melvyn Bragg and guests discuss the most influential work of Thorstein Veblen (1857-1929). In 1899, during America's Gilded Age, Veblen wrote The Theory of the Leisure Class as a reminder that all that glisters is not gold. He picked on traits of the waning landed class of Americans and showed how the new moneyed class was adopting these in ways that led to greater waste throughout society. He called these conspicuous leisure and conspicuous consumption and he developed a critique of a system that favoured profits for owners without regard to social good. The Theory of the Leisure Class was a best seller and funded Veblen for the rest of his life, and his ideas influenced the New Deal of the 1930s. Since then, an item that becomes more desirable as it becomes more expensive is known as a Veblen good. With Matthew Watson Professor of Political Economy at the University of WarwickBill Waller Professor of Economics at Hobart and William Smith Colleges, New YorkAndMary Wrenn Senior Lecturer in Economics at the University of the West of EnglandProducer: Simon TillotsonReading list:Charles Camic, Veblen: The Making of an Economist who Unmade Economics (Harvard University Press, 2021)John P. Diggins, Thorstein Veblen: Theorist of the Leisure Class (Princeton University Press, 1999)John P. Diggins, The Bard of Savagery: Thorstein Veblen and Modern Social Theory (Seabury Press, 1978)John Kenneth Galbraith, The Affluent Society (Penguin, 1999) Robert Heilbroner, The Worldly Philosophers: The Lives, Times and Ideas of the Great Economic Thinkers (Penguin, 2000), particularly the chapter ‘The Savage Society of Thorstein Veblen'Ken McCormick, Veblen in Plain English: A Complete Introduction to Thorstein Veblen's Economics (Cambria Press, 2006)Sidney Plotkin and Rick Tilman, The Political Ideas of Thorstein Veblen (Yale University Press, 2012)Juliet B. Schor, The Overspent American: Why We Want What We Don't Need (William Morrow & Company, 1999)Juliet B. Schor, Born to Buy: The Commercialized Child and the New Consumer Culture (Simon & Schuster Ltd, 2005)Thorstein Veblen, The Theory of the Leisure Class (first published 1899; Oxford University Press, 2009)Thorstein Veblen, The Theory of Business Enterprise (first published 1904; Legare Street Press, 2022)Thorstein Veblen, The Higher Learning in America (first published 2018; Johns Hopkins University Press, 2015) Thorstein Veblen, Absentee Ownership and Business Enterprise in Recent Times: The Case of America (first published 1923; Routledge, 2017)Thorstein Veblen, Conspicuous Consumption (Penguin, 2005)Thorstein Veblen, The Complete Works (Musaicum Books, 2017)Charles J. Whalen (ed.), Institutional Economics: Perspective and Methods in Pursuit of a Better World (Routledge, 2021)
Melvyn Bragg and guests discuss the most influential work of Thorstein Veblen (1857-1929). In 1899, during America's Gilded Age, Veblen wrote The Theory of the Leisure Class as a reminder that all that glisters is not gold. He picked on traits of the waning landed class of Americans and showed how the new moneyed class was adopting these in ways that led to greater waste throughout society. He called these conspicuous leisure and conspicuous consumption and he developed a critique of a system that favoured profits for owners without regard to social good. The Theory of the Leisure Class was a best seller and funded Veblen for the rest of his life, and his ideas influenced the New Deal of the 1930s. Since then, an item that becomes more desirable as it becomes more expensive is known as a Veblen good. With Matthew Watson Professor of Political Economy at the University of WarwickBill Waller Professor of Economics at Hobart and William Smith Colleges, New YorkAndMary Wrenn Senior Lecturer in Economics at the University of the West of EnglandProducer: Simon TillotsonReading list:Charles Camic, Veblen: The Making of an Economist who Unmade Economics (Harvard University Press, 2021)John P. Diggins, Thorstein Veblen: Theorist of the Leisure Class (Princeton University Press, 1999)John P. Diggins, The Bard of Savagery: Thorstein Veblen and Modern Social Theory (Seabury Press, 1978)John Kenneth Galbraith, The Affluent Society (Penguin, 1999) Robert Heilbroner, The Worldly Philosophers: The Lives, Times and Ideas of the Great Economic Thinkers (Penguin, 2000), particularly the chapter ‘The Savage Society of Thorstein Veblen'Ken McCormick, Veblen in Plain English: A Complete Introduction to Thorstein Veblen's Economics (Cambria Press, 2006)Sidney Plotkin and Rick Tilman, The Political Ideas of Thorstein Veblen (Yale University Press, 2012)Juliet B. Schor, The Overspent American: Why We Want What We Don't Need (William Morrow & Company, 1999)Juliet B. Schor, Born to Buy: The Commercialized Child and the New Consumer Culture (Simon & Schuster Ltd, 2005)Thorstein Veblen, The Theory of the Leisure Class (first published 1899; Oxford University Press, 2009)Thorstein Veblen, The Theory of Business Enterprise (first published 1904; Legare Street Press, 2022)Thorstein Veblen, The Higher Learning in America (first published 2018; Johns Hopkins University Press, 2015) Thorstein Veblen, Absentee Ownership and Business Enterprise in Recent Times: The Case of America (first published 1923; Routledge, 2017)Thorstein Veblen, Conspicuous Consumption (Penguin, 2005)Thorstein Veblen, The Complete Works (Musaicum Books, 2017)Charles J. Whalen (ed.), Institutional Economics: Perspective and Methods in Pursuit of a Better World (Routledge, 2021)
Melvyn Bragg and guests discuss the most influential work of Thorstein Veblen (1857-1929). In 1899, during America's Gilded Age, Veblen wrote The Theory of the Leisure Class as a reminder that all that glisters is not gold. He picked on traits of the waning landed class of Americans and showed how the new moneyed class was adopting these in ways that led to greater waste throughout society. He called these conspicuous leisure and conspicuous consumption and he developed a critique of a system that favoured profits for owners without regard to social good. The Theory of the Leisure Class was a best seller and funded Veblen for the rest of his life, and his ideas influenced the New Deal of the 1930s. Since then, an item that becomes more desirable as it becomes more expensive is known as a Veblen good. With Matthew Watson Professor of Political Economy at the University of WarwickBill Waller Professor of Economics at Hobart and William Smith Colleges, New YorkAndMary Wrenn Senior Lecturer in Economics at the University of the West of EnglandProducer: Simon TillotsonReading list:Charles Camic, Veblen: The Making of an Economist who Unmade Economics (Harvard University Press, 2021)John P. Diggins, Thorstein Veblen: Theorist of the Leisure Class (Princeton University Press, 1999)John P. Diggins, The Bard of Savagery: Thorstein Veblen and Modern Social Theory (Seabury Press, 1978)John Kenneth Galbraith, The Affluent Society (Penguin, 1999) Robert Heilbroner, The Worldly Philosophers: The Lives, Times and Ideas of the Great Economic Thinkers (Penguin, 2000), particularly the chapter ‘The Savage Society of Thorstein Veblen'Ken McCormick, Veblen in Plain English: A Complete Introduction to Thorstein Veblen's Economics (Cambria Press, 2006)Sidney Plotkin and Rick Tilman, The Political Ideas of Thorstein Veblen (Yale University Press, 2012)Juliet B. Schor, The Overspent American: Why We Want What We Don't Need (William Morrow & Company, 1999)Juliet B. Schor, Born to Buy: The Commercialized Child and the New Consumer Culture (Simon & Schuster Ltd, 2005)Thorstein Veblen, The Theory of the Leisure Class (first published 1899; Oxford University Press, 2009)Thorstein Veblen, The Theory of Business Enterprise (first published 1904; Legare Street Press, 2022)Thorstein Veblen, The Higher Learning in America (first published 2018; Johns Hopkins University Press, 2015) Thorstein Veblen, Absentee Ownership and Business Enterprise in Recent Times: The Case of America (first published 1923; Routledge, 2017)Thorstein Veblen, Conspicuous Consumption (Penguin, 2005)Thorstein Veblen, The Complete Works (Musaicum Books, 2017)Charles J. Whalen (ed.), Institutional Economics: Perspective and Methods in Pursuit of a Better World (Routledge, 2021)
MANNERS AND CUSTOMS THE SOCIAL ENVIRONMENT AS CULTURE THE EFFECT OF CULTURE UPON BEHAVIOR Work level Motivation Emotional dispositions Repertoire Self-control Self-knowledge Neurotic behavior CULTURAL CHARACTER Mentioned: Theory of the Leisure Class by Thorstein Veblen MUSIC: Pacific Sun Nicolai Heidlas Music --- Support this podcast: https://podcasters.spotify.com/pod/show/debbie-jacobs/support
Ultrarricos agora têm até monge particular https://digital.estadao.com.br/@rene_5/csb_SoQApKunitra6sc3fUccopLCymiHFUqrc90QFeHWpYco_nnaC_U6ONy2q1ImauMse5WhjI_lbc6LP3gOzycH8A Was Caligula Really the Worst Roman Emperor? | With Professor Mary Beard https://youtu.be/SY4LyjKva8o?si=fcil73BNbpQww8J6 The Theory of the Leisure Class https://www.bbc.co.uk/sounds/play/m001sdrt Thorstein Veblen https://pt.wikipedia.org/wiki/Thorstein_Veblen Beware the Language That Erases Reality https://www.theatlantic.com/books/archive/2023/10/open-letter-writers-war-israel/675680/ The Iron Age Steppe and the Emergence of the Scythians https://pca.st/ck6rcnlf Andrei Rublev | Trailer | Opens August ... Read more
Melanie Zanetti, is an award-winning Australian actress of both stage and screen, who divides her time between Australia and the United States. Melanie voices the role of Chilli, in the popular, internationally renowned, Emmy Award winning animation series, Bluey. Her most recent feature films include Raven's Hollow, which was written and directed by Christopher Hatton, who has been a guest on StoryBeat, Gabriel's Rapture, Love and Monsters, and Head Count, which is set to be released in 2024. Aside from Bluey, Melanie's other TV credits include Young Rock, The End, The Bureau Of Magical Things, and The Leisure Class, which was produced by Matt Damon and Ben Affleck.Melanie began her career in theatre and has played many iconic roles such as Juliet in Romeo and Juliet, Eliza Doolittle in Pygmalion, Cathy in Wuthering Heights and numerous others since graduating from The University of Southern Queensland in 2007.
Tim and Paul get to grips with awkward customers, more Discogs woes, Gareth gives us a new vinyl round up, Paul goes virtual record shopping and Tim looks into how shops offer to buy used records. Plus readers letters, news, quiz and all your usual crate digging nonsenseHostsPaul Field and Tim ScullionWritten & Produced Paul FieldEditor Tim ScullionTwitter: @WeBuyRecordsPodTwitter: @wmt_networkWebsite: wemadethisnetwork.com
My guest on this episode is Dean MacCannell, a social analyst and critic whose writings on contemporary cultural arrangements have been translated worldwide. He is best known for his path-breaking book, The Tourist: A New Theory of the Leisure Class. His most recent book is 18 & Out a memoir of his childhood and youth. In this interview we discuss Dean's pioneering book The Tourist and how it rooted the entire area of critical tourism studies. We look back into mass tourism's emergence in the 1970s and 1980s, what has changed in that time, how tourists' own homes have become destinations, the loss of human connection, hyperculture, the rise of anti-tourism social movements, how we can understand ourselves and the foreigner as radically other and how that might hold they key for interculturality in our times. ------------------------------------------------------ Dean MacCannell's UC Davis Page The Tourist: A New Theory of the Leisure Class 18 & Out by Dean MacCannell Dean's Goodreads Page ------------------------------------------------------ Discover more episodes and join the conversation: http://www.theendoftourism.com Follow us on Facebook, Instagram, Twitter @theendoftourism Join the Conspiracy! Support us via Patreon @ https://www.patreon.com/theendoftourism
In "Winning & Losing," three kids who know a lot about winning and losing — Aiden (a chess player), Eliza (a soccer player), and Willa (a gymnast) — join host Todd Loyd to discuss winning and losing and to go on a journey to the Land of Qook-a-lackas to help a qook-a-leekie, Quinby, rethink a recent run of quibble losses. The role of Quinby is played by Bridget Regan, an actor and producer. Her film credits include John Wick with Keanu Reeves, Devil's Gate opposite Milo Ventimiglia, HBO's The Leisure Class, The Best and the Brightest alongside Neal Patrick Harris, Sex and the City, Weak, The Babysitters and Blinders and the upcoming Canvas opposite Joanne Kelly and the queer rom-com Things Like This. In television, she presently appears on The Company You Keep, The Winchesters and The Rookie. She has MANY other TV credits. Originally from Carlsbad, California, Regan relocated to New York City to pursue her acting career. She originated the role of Cecile Leroux in the Broadway comedy Is He Dead opposite Norbert Leo Butz written by Mark Twain, adapted by David Ives and directed by Michael Blakemore. Regan has produced multiple productions Off Broadway and at the iconic LaMaMa Theater of the electro pop queer musical Camp Wanatachi written by Natalie Weiss and Bekah Brunstetter. She now has a feature film of of Camp Wantatachi in development with Zadan Meron Productions.The original song “Do Your Best” and ukulele music in the episode is written and performed by Bill English. Bill is an actor, musician, and voiceover artist based in NYC.Find extras and educator resources at playsparkler.org/podcast.
Join Christine in this solo episode as she shares her thoughts on the recent emergence of Artificial Intelligence (AI) and its profound impact on our lives. We can't ignore the important issues at play: the ethical dilemmas we face, the potential biases, and the responsibility we carry. Tune in close as we embark on this quest for understanding more about AI.In this episode, we cover:Examples of efficiently using AI in daily lifeComparison with the Google search engineDifferent AI apps that are availableIssues surrounding AIThoughts on the future of AIWhat is Transhumanism?In dealing with AI Helpful links:ChatGPT4 - an artificial intelligence chatbotPiel - skin cancer detection appPerplexity.ai - Perplexity gives you instant answers and information on any topic, with up-to-date sourcesKomo.ai - AI search engineMidjourney - a generative artificial intelligence programThe Creative Act: A Way of Being by Rick RubinThe Theory of the Leisure Class by Thorstein VeblenThe seven stages of the AIpocalypse by Tam HuntMark WhitwellA.I. Poses ‘Risk of Extinction,' Industry Leaders Warn by Kevin RooseFind Rosebud Woman on Instagram as @rosebudwoman, Christine on Instagram as @the.rose.woman, and on Tiktok as @therosewoman108.Listen, Like, Share & Subscribe on Apple Podcast | Google Podcasts | Spotify | Youtube Hosted on Acast. See acast.com/privacy for more information.
Tonight's reading comes from,The Theory of the Leisure Class. Written by Thorstein Veblen and published in 1899, this story explores how humans have developed etiquette and leisure, over the course of history. My name is Teddy and I aim to help people everywhere get a good night's rest. Sleep is so important and my mission is to help you get the rest you need. The podcast is designed to play in the background while you slowly fall asleep. As always, a thank you to everyone who supports me on Patreon or Anchor with a monthly financial contribution. I'm ever so grateful for your financial contribution to the podcast. The podcast is free and it's thanks to your support, that allow me to bring out more episodes for those who need them. If you would like, you can also say hello at Boreyoutosleep.com where you can support the podcast. I'm also on Twitter and Instagram @BoreYouToSleep. You can also find me on Facebook by searching Bore you to Sleep Podcast. A fantastic way to say thank you is to leave a review or share the podcast with a friend. These are fantastic ways for me to help others and the greatest compliment I can receive. In the meantime, lie back, relax, and enjoy the readings. Sincerely. Teddy --- Support this podcast: https://anchor.fm/boreyoutosleep/support
The streets of San Francisco and New York City spring to life as Savage uncovers his own rare manuscripts. Among his found writings includes a story about loss and a message for the throwaway lifestyle that pervades modern America. Savage shares intimate pieces that he himself has not heard in years! Hear these unique vignettes; many written before his successful radio career including "The Last Member of the Leisure Class", "From Sandals to Sandals in Three Generations," My Year in New York," and more. Learn more about your ad choices. Visit podcastchoices.com/adchoices
“We see status virtually everywhere in social life, if we think to look for it,” writes Cecilia Ridgeway. “It suffuses everyday possessions, the cars we drive, the clothes we wear, the food brands we prefer, and the music we listen to.” And that's only a partial list. Status influences the neighborhood we live in, the occupation we pursue, the friends we choose. It attaches itself to our race, gender, class and age. It shapes our interpersonal interactions. And, most of the time, it does all of this without us even realizing what's happening.Ridgeway is a sociologist and professor emerita at Stanford who has spent her career studying what she calls the “deep story” of status. Her 2019 book “Status: Why Is It Everywhere? Why Does It Matter?” is the culmination of decades of research into what status is, how it actually works, and the myriad ways it shapes our world.We typically think of status as social vanity limited to elite institutions or the top percentages of the income ladder. But Ridgeway argues that the truth is closer to the opposite: Status is everywhere. It's the water we all swim in. And the reason it's everywhere is that it's one of humanity's oldest and most powerful social technologies — a technology that has built civilizations, inspired revolutions and spurred countless innovations while also reinforcing some of our world's deepest inequalities and injustices.So this conversation is about making visible an often overlooked force that shapes so much of our world, our lives and even our sense of self. It also explores how status hierarchies emerge from “a fundamental tension in the human condition”; why sports, religion, fashion and meritocracy can all be considered forms of status “games”; how status games simultaneously help explain the advent of modern science and the pervasiveness of racial and gender stereotypes; why scholars increasingly view status as a “fundamental human motive”; why our society allocates higher status to investment bankers than teachers; how public policy can change our status beliefs; how elite-status signaling has shifted from wearing fancy clothes and driving expensive cars to reading The New Yorker and listening to NPR; how the internet has completely transformed our relationships with status; and much more.Mentioned:The Sum of Small Things by Elizabeth Currid-HalkettThe Knowledge Machine by Michael StrevensThe Status Game by Will StorrBook Recommendations:Envy Up, Scorn Down by Susan T. FiskeThe Psychology of Social Status by Joey T. Cheng, Jessica L. Tracy, Cameron AndersonThe Theory of the Leisure Class by Thorstein VeblenThis episode is guest-hosted by Rogé Karma, the senior editor for “The Ezra Klein Show.” Rogé has been with the show since July 2019, when it was based at Vox. He works closely with Ezra on everything related to the show, from editing to interview prep to guest selection. At Vox, he also wrote articles and conducted interviews on topics ranging from policing and racial justice to democracy reform and the coronavirus.Thoughts? Guest suggestions? Email us at ezrakleinshow@nytimes.com.You can find transcripts (posted midday) and more episodes of “The Ezra Klein Show” at nytimes.com/ezra-klein-podcast, and you can find Ezra on Twitter @ezraklein. Book recommendations from all our guests are listed at https://www.nytimes.com/article/ezra-klein-show-book-recs.“The Ezra Klein Show” is produced by Annie Galvin and Rogé Karma. Fact-checking by Michelle Harris and Kate Sinclair. Original music by Isaac Jones. Mixing by Carole Sabouraud and Isaac Jones. Audience strategy by Shannon Busta. Special thanks to Kristin Lin and Kristina Samulewski.
Subscribe to Reactionary Minds: Apple Podcasts | Spotify | Google Podcasts | YouTubeReactionary Minds is a project of The UnPopulist. Hosted by Aaron Ross Powell. Produced by Landry Ayres.The following is a transcript of Reactionary Minds’ interview with Virginia Postrel, author of many books, including The Future and Its Enemies. The transcript has been lightly edited for flow and clarity.Aaron Ross Powell: I’m Aaron Ross Powell, and this is Reactionary Minds, a project of The UnPopulist. We’re used to thinking about politics as a battle between left and right, progressive and conservative. But those sides can be somewhat protean, with their positions, preferences and policies shifting in ways that make it difficult to analyze the political landscape clearly.My guest today has a different way of framing politics—one she first set out 24 years ago, and one which looks more and more prescient with every passing day. Virginia Postrel is the author of many books, including The Future and Its Enemies. Her latest is the Fabric of Civilization. The core of Postrel’s framework for understanding politics isn’t left versus right, but dynamism versus stasis.Aaron Ross Powell: What does it mean to be a “stasist,” to use your term?Virginia Postrel: What I say in The Future and Its Enemies when I’m just laying out the basic distinctions is that dynamists, which is people like me, have a central value of learning. We can talk about that later, but the contrast is important, and stasists come in a couple of varieties, but their central value is stability or control.Then I divide them into what I call reactionaries, which are the people who are more into keeping things literally the same, not necessarily the status quo. It could be going back to some imagined past or creating some utopia, but the idea of a stable society. Then technocrats, who are much more common in liberal democratic societies, who say, well, we want progress—we want things to change—but it’s got to look exactly like this. Very much an early 20th-century idea of control and planning the future, so that progress becomes something not that evolves, but that is dictated.Aaron: When you say early 20th century and the rise of the technocratic position, is that because something new happened in the 20th century, or is it because prior to the 20th century, stasis won out because we weren’t moving very quickly anyway?Virginia: That’s a very good question—not one that I really thought about when I was writing this book many years ago. But I think what happened was the rise of large business enterprises, railroads and huge manufacturing corporations, vertically integrated enterprises where you had to have a range of control to operate the business. That all happened really beginning of the 19th century, where you had these much larger organizations than had existed before.They were very successful, and people developed new and genuinely innovative and efficient ways of doing things. And that led to an idea that if you can do this at U.S. Steel or General Motors, you should be able to do it for the whole society— that, in fact, because they were run by the profit motive, these enterprises maybe were a little inefficient and wasteful and duplicative (competition was seen as wasteful and duplicative). And so that you could do something about that [inefficiency] if you could plan the society in general. There are many forms of this in the early 20th century.Obviously, you have the full-blown state socialism, state ownership of the means of production, with extreme versions in places like the Soviet Union. But there were also much more democracy-friendly versions associated with Thorstein Veblen, who’s famous for The Theory of the Leisure Class, but who also wrote a book whose title escapes me at the moment where he contrasted the good engineers with the bad financiers. The idea was that if you could just set engineering principles loose on society, you could have a much more efficient and productive society. That idea was in the air, and it came out of real business innovation that just got applied in ways that didn’t work.One of the things that’s interesting about the history of liberalism is that before Friedrich Hayek’s writing on “the use of knowledge in society” and the whole socialist calculation debate—and I don't want to get into the weeds of that—what was wrong with that theory of control wasn’t obvious. A lot of people who were basically liberal became very attracted to socialism because it seemed like a way of improving the lot of people and extending the liberal contract in certain ways.The idea that it was replacing local knowledge and even the knowledge of individual preferences with some necessarily dictatorial—even if it was being done in a democratic way—process was not obvious in 1900. It was not well articulated. I think there were people who understood it intuitively, but it had not really been fully grasped.Aaron: That raises an interesting distinction, I think, within stasism, as opposed to dynamism. What you’ve just described is an awfully let’s call it ideological or philosophical argument for stasis. You had these arguments about the way a firm runs, and we can analogize that out, and we can manage progress and so on. That’s like an intellectual approach. But a lot of stasis seems to be more of almost an aesthetic approach. So you get people like Wendell Berry—or Josh Hawley in some of his earlier, pre-political career writings is almost making an argument that the ideal America is one that always and forever looks like a Thomas Kinkade painting. Or that modern architecture is bad and what we really need is the return of the aesthetics of the Catholic church to rule us. Are these distinct things, or do they bleed together?Virginia: They are distinct things, and historically they’re distinct things because they’re very different reactions to what’s called the second industrial revolution. That is the rise of these really large enterprises, railroads being that quintessential one. In the 19th century, you also have the arts-and-crafts movement around William Morris. You have the rise of neo-Gothic architecture, which is initially a very ideologically freighted thing. It is a rejection of industrialism.The irony is that it then just—I write about this in The Substance of Style— becomes a style. Therefore, you get to a point where you have Blair Hall at Princeton University built and named for a railroad magnate in the neo-Gothic style because it associates the university with the great universities of Britain. It takes on a different meaning over time, but there is definitely in reaction to industrialism not only this kind of technocratic argument, which also takes a Marxist form; there is a medievalist argument, as well, that we are losing handcraft. We’re losing beauty. The cities are ugly. They’re crowded—of course, cities were always crowded—but [there’s] coal smoke and factories, and it is a ugly transition in many ways. Therefore, we should go back to a pastoral, hierarchical, often Catholic ideal. That is a reactionary stasis, which is very prominent in a lot of the great literature of the period—not so much in novels, but in poetry. Yes, they are two distinct, very old—at this point we’re talking 150 years; I guess that’s not old by human history, but certainly old by American history—ideals, and they take different forms.The American ideal is different from the European ideal, the reactionary ideal. Also, one thing that’s different is while there is this Wendell Berry, farmer, slightly medievalist view, there is also in the U.S. a wilderness ideal. In Europe, the cultivated landscape is always, or almost always, the ideal, whereas in the U.S., you also have a notion that untouched by human hands is ideal. That’s less common on the right than on, I don't know, I hesitate to call [it] exactly the left, but in the environmental movement.Aaron: That raises my next question, which is, Does this technocratic versus reactionary (or traditionalist or natural) by and large map onto a left-right spectrum? It certainly seems like technocrats are the left and the center left, generally speaking, and the people calling for a return to the old ways tend to be on the right.Virginia: Well, part of the point of The Future and Its Enemies is that these things do not really map onto the left and the right. They cross those divisions. It’s just that what people want is somewhat different, and so conservative technocrats might be more inclined to regulate land use so that you have single-family suburban homes or regulate immigration in a technocratic way, so that you give priority to people who have a lot of college degrees and professional skills, because they’re going to be—a Brahman from India is better than a peasant from Guatemala, because we can anticipate that.I’m just using those as examples. I describe technocracy as an ideological ideal in the early 20th century, because there was an intellectual movement there, but I don’t think it is primarily ideological. I think, for many people, it is common sense. It is common sense that somebody ought to be in charge, and people ought to make rules, and we ought to control things. And if this is dangerous, we should prohibit it, and if it’s good, we should subsidize it. This is the norm in our politics, and that wasn’t new in the 20th century.Things were subsidized and prohibited forever, but it got this patina of efficiency and rationality and modernity in the early 20th century. It took on an ideological air, but it is the norm in our politics. That’s one reason I spend a lot of time in the book talking about it. But really what interests me is [that] I think of it as the norm: That it’s what most of our political discussions are, but both reactionaries and dynamists, therefore, have to make alliances with technocrats in order to get the world they want. They’re the polar opposites, but the question is—in some ways, the technocrats decide who wins.Aaron: How totalizing are these two—are the dynamic versus the static viewpoint? Because there are lots of vectors for change. There’s technological change; there’s social; there’s political. Like we right now refer to, say, the Trumpist movement as “conservative,” but populism is on the one hand, very stasist in culture shifting too quickly—I-don't-like-it-make-it-stop!—but it’s very politically radical in terms of [saying] the systems that we have in place need to be torn down and replaced.Virginia: I describe them as if they’re these silos, but that’s just a model; that’s not reality. That’s the map, not the landscape. First of all, most people have elements of all of these things in their thinking, in their intuitions, in their politics; as you say, it takes multiple dimensions. Somebody may think that we should, even within, say, economic regulation—somebody may think that we should let people build houses more freely, but the FDA should regulate really tightly, something like that.Talking about the radical institutional aspects of populists of various types brings up the issue of rules, which is one of the things that’s the trickiest to understand and to grapple with. How do you think about rules? Let’s say you want this kind of dynamism. You want this kind of learning, bottom-up order without design, trial and error, correction, economic progress, or social learning. What sort of rules give you that? There’s very much this idea that you need nested rules, and you need certain rules that are fundamental and don’t change very often.You could call that the constitutional order, and those need to be fairly simple, and they need to be broadly applicable, and they need to allow things like recombinations and people using their own knowledge to make decisions and plans. And there’s a chapter about that, which I then, in a completely different context, reinvented in The Substance of Style; honest to God, I did it from the bottom up. I didn’t refer, because it was all about neighborhoods, where [it’s a] fact that people care about what houses look like, but on the other hand, they care about their neighbor’s house, and they will pay money to live in a planned community—but on the other hand, people want freedom, and how do you think about that?One of the issues is that you need to be able to move when rules are very prescriptive; there need to be ways to exit. What you’re seeing in this populist upsurge is a notion that the rules that we think of as not changing very much—that stable institutions, the liberal institutions that govern societies—are barriers to what populists want, and so, therefore, they need to be taken down.That does become a radical move. One of the misperceptions that was in lots of reviews of the book was the idea that dynamism equals change, and that I’m saying all change is good. First of all, even in the process of dynamism—that is, bottom-up change—not all change is good. It’s an experimental process. Sometimes you do things—whether it’s you start a company or you change your living arrangements—and it’s a bad idea. It doesn’t work, and that’s why we need criticism and competition, and that’s part of the process.Aaron: Then the goal is we want a dynamic society because it produces all of these. The book is full of all the wonderful benefits that come out of a dynamic society. But at the same time, the people who are fans of stasis—yes, a lot of them take it way too far in a reactionary direction—but. … There is something fundamentally true to the notion of wanting things to be somewhat stable and familiar. I just three weeks ago moved my whole family from Washington, D.C., to Colorado.We all know moving is incredibly stressful, and it’s not just because of all the logistics you have to deal with. Uprooting yourself is deeply stressful, and [it] takes a long time to get re-established. More people move in a dynamic society than in the past, but the world around us is changing too, in a way that feels like the same stress that I have with moving. People want [to feel] like, “My life is settled and is going to look roughly tomorrow the way it did today.” There is something very human and understandable about that. How do you get the effects of dynamism without everyone constantly feeling like they’re being uprooted?Virginia: This is a really good question, a really hard question. Part of it goes back to this idea of nested rules and also nested commitments. One of the important aspects of dynamist rules is that they allow for commitments—that you can make contracts of various kinds (to use that term), but it could also be marriage; it could be, I'm going to live in this town, and I'm going to be involved in civic institutions and volunteer institutions, and I'm going to put down roots here.That said, one of the difficult things is that one person’s stability is an intrusion on another person’s plans often. For example, I write a lot about housing, and there’s some about housing in the book, but there’s not as much as I would probably put there if I were writing it today. One thing that we see in Los Angeles, where I live, is there are a lot of veto players whenever you want to build anything, and they are people who want their neighborhood to stay the same.One result of that is that people who have grown up in Los Angeles, the children of people who lived here, cannot live here anymore because it’s too expensive. That's this kind of, I want stability [laughs]—oh, but wait a minute; I’d also like to see my grandchildren, but now they live in Texas because they couldn’t afford to live here. There’s often trade-offs with issues of trying to make stability, but human life inherently changes. Generations come and go; we grow older; people have children, et cetera.There is a certain amount of change that always is going to happen, but there is a highly nonideological issue which comes up, in fact, in my most recent book, The Fabric of Civilization, in the context of the original Luddites. The original Luddites were not ideologues [chuckles]; they were not stasists who wanted to keep medieval ways because they liked what the Middle Ages represented to their intellect.They were hand weavers who had prospered from the invention of mechanical spinning, which gave them ample supplies of thread. So they had prospered because of the technological and economic upheavals of a generation earlier, and now they were losing their jobs to power looms, and so they were mad. They were stressed. At that time, losing your job was not like losing your job in 21st century America; losing your job meant your children might starve.There was a reason to be upset. They engaged in both nonviolent civic activity, petitioning Parliament and that sort of thing—and also violent riots and smashing looms and that sort of thing. The government said, “No, you don’t get to choose.” There was a technocratic aspect of that, which is, they said, "Look, this is going to be good for society. It’s going to create new jobs and new industries. It’s going to make Britain more prosperous against its rivals.” All of these kinds of things. And so power looms went ahead, and some of the Luddites got deported to Australia (the more violent ones).That is really important in the history of economic prosperity, and the people who were the children and grandchildren and great-great-great-grandchildren of those people are far better off in basically every respect than their ancestors, but it was a true, genuine, painful transition. I don’t know what my prescription would’ve been back then other than let this go forward. In a richer society, there are things that can be done with redistribution to ease those transitions.Another thing that I think we don't emphasize nearly enough in the U.S. today is the traditional American thing of moving to different parts of the country. There's considerable evidence that people are more locked into place than they used to be, and that makes certain things more difficult. Particularly, if you are somebody who is living in Detroit, say, it might be better if you could move to Colorado or North Carolina, but you don't have the money, because moving is not just disruptive; it's expensive to do so.There may be other barriers like licensing regulations or that sort of thing, but the main barrier, aside from the psychological barrier, is the financial one. I think that that's the sort of thing you need to think about from a policy point of view. But you're right. People like change; they like the benefits of change; but only up to a point.Aaron: There's another side to it, too, I think. As I was re-reading the book in prep for our conversation, I kept thinking there's a moral imperative of dynamism when you think about it in a social context, because the story you just told is an economic and a production one. The disruption that can come from changes in economics—and we see this all the time like a lot of the reactionary movement right now is—but we're losing the old lifestyle of working in the factory in the small town and supporting your family at a middle-class level on one salary. That's gone away.That's an economic story, but I think a lot of what we're seeing today from illiberal sides is about social change. The anti-trans backlash is in a lot of respects about this: “My conceptions of gender and gender roles are that there are people who are setting those aside, living in ways that are contrary to them, but we also see the traditional family is under attack.”It's not under attack in the sense of someone is coming and trying to just tear apart my traditional family, but that there are people who are living in nontraditional ways, and it makes me uncomfortable. In that case, it seems harder to justify the stasist worldview from a moral standpoint, because what you're saying is often that people who were traditionally marginalized or oppressed are now able to get outside of—are now centered in a way that they didn't used to be, are gaining privilege in a way that they didn't used to be, have status in a way that they didn't used to have.Or are able to express themselves and author their own identities in ways that they weren’t, and I don't like that; that makes me uncomfortable. We need to shut it down; we need to punish corporations that are too “woke” in what they're expressing or what they're putting in movies and television. That one seems harder to say yes, you've got a point [to], because telling other people they can't have dynamic self-identities isn't the kind of thing that we should necessarily correct for or compromise with.Virginia: Yes and no. The way you put it, sure, but it's also the case that a lot of these fights are between two sides each of which wants to force the other one to adopt its worldview and to pay obeisance to its worldview. So that it's not just that I have to tolerate someone who has [another worldview], whether they believe that everyone who doesn't believe in Jesus will go to hell, or whether they believe that someone with male genitalia can be considered a woman.Those are two worldviews that you can live with in a society, where people hold those views, and we just tolerate them, and it's like, I don't care if you believe Mercury is in retrograde and makes your computer go crazy. I think it's stupid, but okay, sure what the hell. We can treat them like that, or we can have fights where everybody has to get on the same page. And a lot of what we're negotiating now is what is it where everybody has to be on the same page.These are the great fights that led to liberalism in the first place—[these] were the religious wars, where there was an assumption that unless everybody agreed on that [question], unless everybody in the society was of the same faith, the society would not be strong. Obviously, this is potted history, but they kept fighting over that until they were exhausted and said, “Let's have liberalism instead.” That's oversimplifying much. A lot of these fights today are about, How do you accommodate when people have radically different worldviews, live in the same society, have to know about each other's worldviews?One of the differences today versus when I was growing up in the Bible Belt is that everybody sees everything. The people I went to college with at Princeton for the most part—I was raised a liberal Presbyterian, but the assumptions I made about the people around me—I might as well have been from Mars. I could understand Renaissance literature, because it's steeped in a religious society, in a way that most of the people that I went to school with couldn't, because they had never been in a place where everybody was religious—and really religious, not just nominally.Also, that affects jokes and stuff. Supposedly, my freshman roommate got mad, she told somebody, because I had said she was going to hell. Considering I didn't believe in hell, that was impossible, but I must have made some joke that anybody who knew me in high school would've understood. Anyway, this is a long way of saying that I think that you are right, and this goes to the issue of commitments and being able to carve out your own life. Some of these fights are about that.One of the things that happened since I wrote the Future and Its Enemies is [gay marriage]. When I wrote the Future and Its Enemies, I was for gay marriage, but that was way ahead of the curve. It advanced partly because of this desire to have a commitment. I see this as a constant negotiation, and I also see the economic ideals as not being completely disconnected from it.People talk about the good old days: Let's go back to the good old days, when you could work in a factory and have a union job and raise a family on one income and all of that. Well, first of all, I'm from South Carolina, and that wasn't the case then. Even if you were white, people were poor. Yes, you could do that—you could raise a family on one income—if you were an engineer, but not if you worked in a textile mill. You would have both parents working in a textile mill and probably the teenage kids as well—and that's, again, if you were white. If you were Black, you were even worse off. So there is a kind of centering, as you say, of a particular not only ethnically narrow experience, but also even regionally narrow experience in that kind of nostalgia. I think that remembering who's left out is an important part. It goes to this issue of the knowledge problem—of the idea that dynamism allows people to operate on their local knowledge. It allows people who might not be included in the big, top-down view to force themselves to be included, because they just go through life and do their thing.Aaron: I think part of that is not necessarily stasists, or not necessarily stasists versus dynamism or change, but about pace of change. This is the point that you made about we're all aware of what each other is doing in a way that we didn't used to be. There always are subcultures; a subculture adopts a handful of things and then innovates on them very quickly and becomes weird and pops up. Suddenly everyone's goth for a little while, and goth is very different. And this shows up in fashion frequently, or in me trying to keep up with my middle schoolers slang or so on. With the social media stuff in particular, we end up in these situations where you don't even think that your subculture is a subculture anymore. You think it is the dominant culture because you've cultivated your Twitter following, and everyone you know online knows to talk this way, or that these terms are passé or shouldn't be used anymore or whatever. Then you assume that's what everyone knows and everyone talks about. I don't even know that, in a lot of cases, it is you saying, “I want to force my subculture’s views on everyone else”; it's more just you assume that that's what all of the views are.Virginia: It's like my joke about you're going to hell. I assume that you know how I mean it—oh, wait a minute, you don't, because you don't come from that subculture. It used to be that these subcultures were [overlooked]. The mainstream media—The New York Times, Time Magazine—did not know, and even Gallup polling did not know, there was such a thing as “born-again Christians” until Jimmy Carter. And they were a huge percentage of the population. It's just that they weren't the people who worked at The New York Times; they weren't the people who lived in New York, for the most part.Partly because I have this weird background of having lived in a lot of different parts of the country, I'm more aware of how many subcultures there are, and my Facebook friends come from all of them, pretty much. I think you're absolutely right that part of what happens is people assume that their norms are universal, or should be universal, and that therefore people who violate them are bad people.And there are rewards for making those assumptions. There are rewards in terms of attention. There are rewards in terms of, “You go, girl,” or whatever, and that has been corrosive. I think that it's not new in human history, but as you say, there has been an acceleration of it, and the idea that you could know about these horrible other people who think differently from you is more likely. You don't just know about them, you probably get a distorted picture of them, because it's being filtered through people who are spinning it or selectively representing it in a way that maximizes not only its strangeness, but its “evil.”Aaron: Yes. I think we also, too, don't necessarily appreciate the pace at which things change and become accepted in our subcultures. You mentioned you wrote this book—this book was published in 1998, I think it was.Virginia: Yes. Right. So I was writing it in like 1996, '97.Aaron: I was in high school in the 90s. Thinking about gay marriage—you mentioned gay marriage—how dramatic the change on acceptance of gay relationships and gay marriage has been: When I was in high school, Ellen coming out on her sitcom was, like, We're going to have a gay character on television! This was national news; everyone was talking about it. Whereas now, 30 years later, it's just like, so what, there's a gay character.It happens very quickly, and this makes me think how much of this is about—and going back to the rules, too—ambiguity versus clarity; that people want to know how things are, and how they're going to be. And a lot of rapid change is not constant. It's not uniform. It is experimentation and competing views and figuring out which is the right one, or which is the acceptable one.All of that messiness means that things are ambiguous, and that what we want is clarity. We want to know, okay, this is the rule that I'm going to have to follow tomorrow. This is what's going to be acceptable. I'm not going to get called out for this. I'm willing to change, but I want to know what it's going to be. That dynamism is inherently ambiguous.Virginia: Well, I think that is part of it. I think people do want to be able to make their own plans and structure their own lives in a way that it is going to work for them. I would argue that you're better off in a world where people aren't constantly making new rules, from their plans, to run your plans. That's one of the big Dynamist ideas. But you were talking about people wanting clarity. One of the things that I've written about over the years is clothing sizes and problems of fit. Bear with me; this is relevant. People tend to think that it would be better if there were specific clothing sizes—that if you knew that every size eight dress was for a 35-inch bust and a 28-inch waist (I'm making these up) and 40-inch hips, or something like that, that would be great, because everything would be the same. You would know exactly what you were getting. It would actually be terrible. In the ‘40s, the catalog companies actually went to the government and said, Could you please establish some standard sizes? And they did. But almost as soon as they were established, different brands started not complying with them, because it wasn't required; it wasn't a regulation. The reason is that people's bodies come in different proportions—even two people who are the same height and weight. One will have longer legs, one will have shorter arms, one will have a bigger waist, the other will have bigger hips, et cetera. What happens is that brands develop their own fit models and their own sizes. The lack of clarity actually makes it more possible for people to find what fits. I think that is an analogy to one aspect of dynamism—that is, the fact that there isn't a single model that everyone must comply with makes it more likely that people can structure their own lives in meaningful ways. Now that said, this goes back to this issue of nested rules. Hammering down on people because they express views that were perfectly normal 10 minutes ago, or worse yet, because they use a term in a nonpejorative way (they think), and suddenly, it's turned out that it's now pejorative: This is not good. This is a kind of treating as fundamental rules things that should be flexible and adjustable and tolerant. There is this idea of tolerance when we talk about tolerance as a liberal value, a liberal virtue, but there's also mechanical tolerances. I think a society needs that kind of tolerance as well. That allows for a certain amount of differentiation and pliability; that allows things to work, and it allows people not to be constantly punished. Zero tolerance is a bad idea. Anytime people are having zero tolerance, you're almost always going to be running into trouble.Aaron: You published this book 24 years ago. As I said at the beginning, I think the framework and the thesis that you articulated in it is really powerful and helpful for understanding things. But the political landscape and the cultural landscape looks rather different now than it did in the ’90s. Looking at the threats to dynamism that we see today and the rise of illiberalism, what are the lessons that we should draw from the stasist-versus-dynamist framework for countering those threats, or at least understanding them in a way that may prove helpful to ameliorating them?Virginia: Well, there are different forms of illiberalism around the world, and there are different reasons that people back them. One of the things that is striking in the rise of Trump in the U.S. is that one component of the people who voted for him—I don't know whether this would be true if he runs again, because the whole January 6 thing alters it somewhat—were frustrated dynamists. They were people who are really sick of technocracy; they're really sick of being told what they can and cannot do. They're really sick of the fact that it's hard to build things—that it's hard to create, especially with atoms, rather than bits. Peter Thiel might be a a high-profile example, but there are lots of just little guys who own plumbing companies or whatever who are in that category. The notion that you need to knock over the table to effect change: I think some of that comes from this idea that technocracy has tied down ordinary people like Gulliver and the Lilliputians.I think one thing that needs to happen—again, I don't know that this applies in Hungary, but certainly I think it's applicable in the U.S.—is that technocrats need to get their act together, at least some of them, and need to get a little more dynamism in their heads. You're seeing some of this among intellectuals like Ezra Klein and Matt Yglesias on the center-left, and you definitely see it in the issues around housing. That's one thing, because dynamists can't do it alone, and we need allies; we need to peel off technocrats who will support us, many of whom are liberals or think of themselves as liberals, in the sense that they're not illiberal. As far as the people who really want to go back to the Middle Ages, part of this is that you need to tell different stories—and this is hard. Culture is hard. This is not a libertarian show, but one of the things that I say to libertarians and also to conservatives is that they always talk about culture the way leftists talk about markets: as if there's one giant lever. If I could just get my hands on that lever and pull, I could make everything the way I want it. That's a fallacy in markets, and it's a fallacy in culture as well. Whether you like it or not, it's a dynamic process. I hadn't really thought about this, but in a way, The Fabric of Civilization, my latest book, which is the story of world history through the story of textiles, says the world is always changing. Even in the periods where it changes slowly, it changes. There are always people who are pushing against the established order, whether it's economic or cultural or whatever.Another thing that it says quite explicitly in the discussion of traditional clothing—and if somebody goes to my Substack, you can see that I posted this—is that people don't generally want to make a choice between tradition/identity and modernity/progress: They want both. Given control over their lives, they will find ways to incorporate both, to hold onto what they value in terms of their identity and tradition, and to get the benefits of modernity and liberalism.I think many people who really like change don't fully appreciate that. It was definitely not appreciated at the beginning of the 20th century and the technocratic move that we talked about earlier, but the example I use is the way indigenous women in Guatemala dress. Now, they can buy jeans and t-shirts just like everybody else, but they choose to dress in traditional garments—except they're not really traditional. They've changed in a lot of different ways. The daily blouse is made in a factory. It's made out of polyester. It's not woven on a handloom, but it still looks Maya because that identity is important. I think there is a universalizing element of liberalism that wants everyone to be a rootless cosmopolitan. Even those of us who basically are rootless cosmopolitans aren't really. We actually do have roots. I am very dedicated to living in Los Angeles. I really am from the South; whether I like it or not, it shaped me in certain ways. I have certain ties.Liberalism needs to understand that that's how people are—that they care about where they come from. They care about things that are passed down in their families. They care about their community ties, and that is perfectly compatible with liberalism and dynamism. But the manifestations of that will change. This is why the great social success story of the past 25 years—this is from a liberal, social point of view—is the story of gay marriage, because it says, yes, gay people are different in certain ways, but they are embedded in families. They want to be embedded in families—not every single one—but in the sense that most people want to be embedded in families. The mere fact that you have a sexual orientation toward the same sex does not mean that you want to leave that all behind; it means you want to have Thanksgiving, and you want to get married, and you want to have kids. And all of that which is part of normal human life since time immemorial can take a slightly different turn and still be compatible with these very ancient, conservative institutions, which, by the way, have taken a zillion different forms over human history.Aaron: Thank you for listening to Reactionary Minds, a project of The UnPopulist. If you want to learn more about the rise of a liberalism and the need to defend a free society, check out theunpopulist.substack.com.Bonus Material: Virginia Postrel, The Future and its EnemiesVirginia Postrel, “Continuity and Change: The case of Maya trajes.” This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit theunpopulist.substack.com
Host Jack Sonni & Leisure Class cocktail wizard, Brad Johnson discuss the art of cocktail making, pre-made mixers and their approach to home cocktails. They are joined by Shaker & Spoon founders, Anna Gorovoy & Mike Milyavsky to learn how their subscription box service came about and their goal to deliver a truly elevated craft cocktail experience to your home by providing cocktail recipes of the nation's top bartenders, the necessary ingredients, and recommended spirits.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Jack gathers four of Oxford Mississippi's leading crime fiction writers to chat about influences, inspirations, books that need to be made into movies, challenges of Social Media and that one “must read” writer.Best Sellers, Award winners and good friends all - Ace Atkins, Tom Franklin, William Boyle and Michael Farris Smith join the Leisure Class for an evening of good conversation, mutual admiration and laughs. Tequila may have been involved!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Elliott Randall stops by the Leisure Class to share his stories and unique perspective as one of the most prolific rock and roll guitarists of all time, and one of the most respected studio musicans in the industry.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Cutting Through the Matrix with Alan Watt Podcast (.xml Format)
--{ "By Following The Human Agenda You Could Become Both Ma and Pa"© CTTM}-- Original Broadcast 27 July 2014 - Elite, Leisure Class and Slavery - Soldiers Used for Foreign Policy - Amalgamations of Psychopaths - Authorized Religions - Scientific Age - Total Information Network - Standardized Human Being - Promiscuous Society - Academia and Evolution - Mass Manipulation - Advertising, Selling Fantasies - Perfect Citizens - CIA, Drugs and Prostitute Studies - Lifelong Training - Roderick Gorney, The Human Agenda - General Practitioners - Hippocratic Oath - Depopulation - Socialism, Cogs in the Machine - Skewed Statistics - Medical Authority - Positive and Negative Eugenics - Selective Breeding - Psychological Persuasion - Compulsory Sterilization - Carriers of "Defective" Genes - Eugenical Privileges - Neo-Eugenics - Artificial Genes - Human Genetic Modification - Hermaphroditism - Stories of the Creation of Man and Woman - Long-Term Space Travel - Medical Control Factor - Interdependent World - Thinking and Survival - Organization - The King has No Clothes - Political Correctness - Hypersexualization - Individuality. *Dialogue Copyrighted Alan Watt - July 27, 2014 (Exempting Music and Literary Quotes)
Jordan Celso swings by the Leisure Class to share his story of growing cannabis in the Emerald Triangle of California over the past several decades. Then our in house libation legend, Brad Johnson checks in to share his Tequila sunrise with the crew. Welcome to the Leisure Class Y'all!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Jack shares a story about how a well-crafted kitchen knife changed the trajectory if his career from a rock star to a writer living on Martha's Vineyard. Sara Goudarzi, author of “The Almond in the Apricot” stops by to talk about everything from grief to her creative process. Then our in-house bartender extraordinaire Brad Johnson joins us to make a drink inspired by our guests book. Welcome to the Leisure Class y'all!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Jack Sonni brings it home with a heartfelt story about letting go of the high pressure corporate lifestyle and the choices we make in the pursuit of happiness. Best selling author Ace Atkins stops by to talk about his life and how he became one of America's favorite crime novelists. Then we Shake it Up with our in house booze hound, Bradley Johnson, who shares some classic, and some not-so-classic margarita recipes. Welcome to the Leisure Class y'all!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Legendary studio musician and guitarist Eddie Martinez swings by to talk with Jack about the influences and inspirations that led him to one of the most extensive recording careers in the industry. Then it's time to Shake it Up with our in house booze expert Bradley Johnson, who tells us how to make a drink he and Jack dubbed "El Abuelo".Welcome to the Leisure Class y'all!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Jack Sonni welcomes you to the Leisure Class in his debut episode at Newsweek! We talk with famed journalist/author/historian Curtis Wilkie about what made him return to the state of Mississippi after swearing that he would never go back. Then we talk with James Beard Award-winning chef, Vish Bhatt, about the many different cultures that influence southern cuisine. Then it's time to Shake it Up with our very own in-house cocktail mixologist, Brad Johnson, who shares with us his famous Man O' War cocktail recipe. Welcome to the Leisure Class y'all!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
In the seventh installment of the Political Economists Podcast, Max and Jorrel breakdown Thorstein Veblen's Theory of the Leisure Class. To those unfamiliar with Veblen, the leisure class refers to the top social class that can engage in leisure openly and conspicuously. Join the two as they explain how the leisure class, modern day clout, and tax breaks all come together to showcase the disparities that persist in modern day society.
On this weeks episodes we discuss the conclusion of The Theory of the Leisure Class by Thorstein Veblen and start a new book called Happier: Learn the Secrets to Daily Joy and Lasting Fulfillment by Tal Ben-Shahar.
On today's Podcast Jake discusses the book he is reading The Theory of the Leisure Class by Thorstein Veblen. The second half of the podcast Erica talks about the book When: The Scientific Secrets of Perfect Timing by Daniel H. Pink.
From Up in the Balcony Show Episode 17 format with easy to find time markers.Weekly Topic: 3.14 [0:11] The River's A-Glow [1:46] Cha-ching Open for Business [5:15] Do you believe there's only ONE person for you? [6:49] Reality Scripted [12:09] Convince Me Otherwise [13:39] Leisure Class [18:32] Dressed to Vaccinate [21:21] Maggie's Magical Eyedrops [22:47] WTF [30:38]: Maggie shares her motor skills Sharon requests your advice Lacking sleep - try this! Sharon's baptism plan If you enjoy listening to us, help us spread the word - tell a friend, tag us on Instagram and share your thoughts.https://www.instagram.com/maggie.priore/https://www.instagram.com/sharon.g.millas/Thanks for listening!
We discuss the infamous Willie Lynch Letter - a fictitious speech given to a group of plantation owners by a mythological slave master named Willie Lynch proclaiming his secret methods on how to control the slave population. We interview Dr. Rasul Mowatt, a professor at Indiana University. Rasul A. Mowatt is a Professor in the Departments of American Studies & Geography within the College of Arts + Sciences. Main research areas are: the Racial Geographies of Public Space, Violence and the Geographies of Threat, and the Theory of the Leisure Class and the Sociology of Leisure. These are influenced by backgrounds in social justice, cultural studies, leisure behavior, and critical pedagogy. Published work has been on analyzing lynchings as violent forms of leisure.
Widely considered the father of American cuisine, Jeremiah Tower began his culinary career in 1972 as co-owner and executive chef of Chez Panisse in Berkeley, California. He then continued as executive chef and sole owner of Stars in San Francisco, one of the highest grossing, most innovative, and profitable restaurants in the United States. After Stars, Tower opened restaurants in Hong Kong, Singapore, and Manila. He's an award winning chef, author, keynote speaker, architecture aficionado and a fantastic podcast guest. He's also the subject of The Last Magnificent, a CNN feature-length documentary film produced by Anthony Bourdain, now on Netflix. I asked Jeremiah on the show to give us a look behind the curtain on how he became so successful in a notoriously difficult industry and to get his thoughts on where the young hoteliers of the world should be focused on pushing our industry forward. On this episode we discuss: How Jeremiah got his start (2:13) How to establish yourself as a leader (4:53) The secret to great hospitality (7:56) Leading by example and instilling integrity (9:45) Servant Leadership (16:04) What we need to fix in the industry (18:10) About Jeremiah Jeremiah Tower began his culinary career in 1972 as co-owner and executive chef of Chez Panisse in Berkeley, California. Then continued as executive chef and sole owner of Stars in San Francisco, one of the highest grossing, most innovative, and profitable restaurants in the United States. After Stars, Tower opened restaurants in Hong Kong, Singapore, and Manila. Tower sold the Stars group in 1998. Awards include the James Beard Foundation's “Outstanding Chef of the Year” in America (1996), “Regional Best Chef” California (1993), and the Beard Foundation “Best American Regional Cookbook” for Jeremiah Tower's New American Classics (1986), Nation's Restaurant News “Fine Dining Hall of Fame,” and an honorary degree from the C.I.A.. Tower has written eight books including Jeremiah Tower Cooks (2002), California Dish (2004), Escoffier, A Dash of Genius (2013), Table Manners: How to Behave in the Modern World and Why (2016), Start the Fire (2017), and an e-book Flavors of Taste (2018). Keynote speaker and TV guest, including Good Morning America, The Late Show with David Letterman, and host of the PBS13-series show “America's Great Chefs.” Food & Wine Festivals include Pebble Beach, several Meals on Wheels, the Oxford University and Blenheim Palace Festivals, and the Hawaiian Wine and Food at the Kahala, Jeremiah is the subject of The Last Magnificent, a CNN feature-length documentary film produced by Anthony Bourdain, now on Netflix, and is working on cooking videos, combined with real estate, and a new book. Books https://amzn.to/3a49eXI (Ritz & Escoffier, The Hotelier, The Chef and The Rise of the Leisure Class) https://amzn.to/3a1G23z (Start the Fire: How I Began A Food Revolution In America) https://amzn.to/3mdAl4W (Jeremiah Tower Cooks: 250 Recipes from an American Master) https://amzn.to/3naxBqr (Jeremiah Tower's New American Classics) Links Instagram: https://instagram.com/tower.jeremiah (@tower.jeremiah) --- If I can help you in any way, please don't hesitate to reach out. You can book a free call with me by going to https://knowinghospitality.com/contact (knowinghospitality.com/contact)
With Ash Vs. Evil Dead premiering on Starz and iZombie well into a strong second season on The CW, we felt it was time to bring back horror/comedy/horror-comedy fan (and iZombie correspondent) Eve Batey for a discussion of both. Liv delivers her final Face Off report on Season 9, and all of us share our thoughts on the season finale of Project Greenlight...until next week when we talk about The Leisure Class, the movie it spawned. Around The Dial stops at Nashville, Crazy Ex-Girlfriend, Scream Queens, Project Runway, and CBS's just-announced new Star Trek series. Patrick presents the 30 Rock episode "Cleveland" for induction into The Canon, and then after naming the week's Winner and Loser, it's on to a Game Time that takes us on a whirlwind trip around the world! Make sure your hand's screwed on tight, and then make sure your headphones are! GUESTS
© 2020-2026 Ivy Podcast Discovery LLC
