Podcasts about liberties

We all know the ones, the laneways that you would be afraid to walk down at any time of the day or night...Well, this afternoon, Dublin Councillors will be meeting to put forward a vote to close Swan Alley, which is just off Thomas Street in the Liberties, Dublin 8.The small alleyway has been earmarked due to illegal drug taking and antisocial behaviour, and follows a similar move to gate off Harbour Court just off Abbey Street in Dublin City centre last year.Labour Councillor for the area, Darragh Moriarty joins Seán to discuss.Image: Google Maps

Thank you so much for listening to the Bob Harden Show, celebrating nearly 14 years broadcasting on the internet. On Wednesday's show, we discuss Supreme Court decisions on economic liberties with Cato Institute Chairman Emeritus Bob Levy. Professor and author Andrew Joppa and I discuss a variety of topics including the implementation of the “golden dome,” the legitimacy of “SALT” federal tax deduction, and the defiance of the “political elite” to obeying Federal laws. Please join us on Thursday's show. We'll visit with Director the Florida Citizens Alliance Ryan Kennedy, Cato Institute's Michael Cannon, Vice President of Landmark Legal Foundation Michael O'Neill, and former Mayor of Naples Bill Barnett. Access this or past shows at your convenience on my web site, social media platforms or podcast platforms.

On Thursday's Mark Levin Show, the Supreme Court addressed a case involving President Trump's executive order to end birthright citizenship. These national injunctions represent an unconstitutional overreach by federal district courts, lacking a historical or constitutional basis, and justices like Ketanji Brown Jackson are promoting a "deconstitutionalization" of government by justifying such injunctions as a means to force quick Supreme Court review.  The judiciary's actions, particularly from activist judges, are a dangerous expansion of power that undermines the Constitution and executive authority, especially in critical areas like national security. The 14th Amendment was solely intended to grant citizenship to children of former slaves, not to children of foreigners, and that the current practice of birthright citizenship is a constitutional fiction unsupported by historical evidence.  This case is fundamentally about power—specifically, who has the authority to make critical decisions. Activist federal district judges, backed by justices like Jackson and Amy Coney Barrett, are wielding negative power to overturn the last election and undermine the Constitution by endorsing these injunctions. Prediction: the Court, lacking courage, will likely uphold the status quo, citing long-standing executive branch practice and the potential burden on future children born in the U.S., thus perpetuating a misinterpretation of the Constitution that threatens American liberty. Later, Iran refuses to halt its centrifuge operations, which, if not destroyed, preserves its nuclear bomb program. Iran must never get a nuclear weapon. Over 200 Republicans agree and have called on President Trump to dismantle Iran's uranium enrichment capabilities. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Send us a textChristian Liberty means several things:- Being freed from the penalty of sin- Being freed from the power of sin over our lives- Being freed from the LawBut...  the question is, "How is a believer "freed" to live inside of our Christian Liberties?"www.LeagueOfLogic.com

The guys discuss Matt Rife being pressured to give his team some Rolex's, try Chinese beef jerky and talk Chris showing up late to the studio, Brendan's wife's birthday at Benihana, Chinese cars that can jump, Jeff Bezos' electric truck, the viral video of a woman pooping on another car during road rage, best Dracula movies and much more! Get two extra episodes every month at https://patreon.com/thegoldenhourpodcastQuince - Go to https://quince.com/golden for free shipping on your order and 365-day returns.DraftKings - Download the DraftKings Pick Six app NOW and use code GOLDEN.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Today Dr. Scott Spillman joins in to talk about how historians have conceptualized slavery and its role in the development of the United States. Get ready for a history of the history of slavery.About our guest:Scott Spillman is an American historian and the author of the book Making Sense of Slavery: America's Long Reckoning, from the Founding Era to Today (2025). His essays and reviews have appeared in The Point, Liberties, The New Yorker, The New Republic, n+1, the Chronicle Review, and the Los Angeles Review of Books, and he has published academic articles in Reviews in American History, History of Education Quarterly, and North Carolina Historical Review.Scott has a PhD in history from Stanford University, and before that he studied history, English, and political philosophy at the University of North Carolina (and Duke University) as a Robertson Scholar. Originally from Atlanta, he now lives in Denver with his partner and their twin daughters. He also spends part of his time in Leadville, where he serves as chair of the city's historic preservation commission. When he is not reading and writing, he enjoys running in the mountains.

As a Christian, you don't win culture battles; rather, you serve the culture. -------- Thank you for listening! Your support of Joni and Friends helps make this show possible.     Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org   Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

The journalist joins the show to discuss due process, immigration enforcement, and the growing tensions between the courts and the executive branch.

This week on Curmudgeon's Corner, Sam needed to do the show a few days early because he is having some light outpatient surgery and didn't want to record the show with bandages on, and Ivan obliged. After chatting about that you get some of the usual Trump stuff, the Pope died, some movie discussions, and maybe there are aliens? All the sort of stuff you expect. So there it is. Enjoy! Show Details: Recorded 2025-04-22 Length this week 1:33:04 0:01:04 - Part One Sam Having Surgery Trump Economy Again SCOTUS Speed 0:41:30 - But Second Movie: Adipurush (2023) Dubbing vs Captions Hegseth Out? 1:06:00 - But Third Pope Francis Died Next Pope? Signs of Alien Life? The Curmudgeon's Corner theme music is generously provided by Ray Lynch. Our intro is The Oh of Pleasure (Amazon MP3 link) Our outro is Celestial Soda Pop (Amazon MP3 link) Both are from the album Deep Breakfast (iTunes link) Please buy his music and support his GoFundMe.

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

Defending the Second Amendment, hunters rights, and personal liberties full 2319 Sat, 12 Apr 2025 21:00:00 +0000 aX2AFVSUb8K6trqQRPV5ZvBlE9TEl5UF sports,leisure,government Second Amendment Radio sports,leisure,government Defending the Second Amendment, hunters rights, and personal liberties Each week 2nd Amendment Radio talks about anything and everything that impacts the rights and passions of today's firearm's enthusiats. Conceal carry laws, hunting, training, new products and celebrity interviews are all part of this power packed hour. 2024 © 2021 Audacy, Inc. Sports Leisure Government False https://player.amperwa

In episode 1839, Miles and guest co-host Jacquis Neal are joined by comedian, Mort Burke, to discuss… US Added To Global Human Rights Watchlist After Civil Liberties Increasingly Threatened, Abortion Advocates Get A Win In Alabama, Marine Le Pen And The Persistence Of The Far Right In Europe, The Feds Deported A Father In Maryland To El Salvador By Mistake…, Jesus Christ They Put Out Another Jubilee Video About Vaccines…, Seussical-Ass Road In Pennsylvania, Kid Rock In The White House and more! ‘Revenge is his number one motivation’: how Trump is waging war on the media Abortion Advocates Get A Win In Alabama French far-right leader Le Pen sentenced to prison and banned from office in embezzlement trial European political landscape shifts right in 2024 as far-right gains ground "RFK Jr. is a public health threat" | Doctor Mike takes on 20 anti-vaxxers in our latest episode of Surrounded (Clip) Dr. Mike vs. Anti-Vaxxer (Clip) Dr. Mike Debunks Anti-Vaxxer (Clip) Number one deadly thing? Accidents! (Clip) Neighbors are calling for change after new road design in Montgomery Township, Pennsylvania Kid Rock In The White House Kid Rock is now in the White House. (Clip) “Did Biden do news conferences like this?" (Clip) LISTEN: H.B.W. by Saya Gray WATCH: The Daily Zeitgeist on Youtube! L.A. Wildfire Relief: Displaced Black Families GoFund Me Directory See omnystudio.com/listener for privacy information.

Why might some believers struggle with eating food sacrificed to idols? What warning does Paul give about the use of Christian freedom. How can a believer's actions cause a weaker brother or sister to stumble? Join as we continue our study in the book of Corinthians.

This week on That's a REACH, Matt, Taylor, Josh, and Taylor discuss what it truly means to ABIDE in Christ, How the modern church is to grow from the foundation of the early church and not grow away from it or disconnect from it, and how to live in the freedom that the Gospel provides while not taking advantage of God's grace, freely displaying the Gospel by our actions and words rather than tarnishing Gospel influence by our actions and words.Get connected! https://linktr.ee/reachtulsaTo send in a question, click the link below: https://docs.google.com/forms/d/e/1FAIpQLSeX367n9aLUl3qn3xo7FQqPJZnQvC23ZQaNO6hdwbaz37jvkQ/viewform?fce_id=eb3746af-5fdd-42db-be4f-1a6206995d34

  It's been nearly a decade and a half now since Republicans legislators took control of the North Carolina General Assembly and commenced an aggressive campaign to consolidate their complete control of state government, while at the same time, rolling back much of the progress that had been achieved in previous years to expand civil […]

The Trends Journal is a weekly magazine analyzing global current events forming future trends. Our mission is to present Facts and Truth over fear and propaganda to help subscribers prepare for What's Next in these increasingly turbulent times. To access our premium content, subscribe to the Trends Journal: https://trendsjournal.com/subscribe Follow Gerald Celente on Twitter: http://twitter.com/geraldcelente Follow Gerald Celente on Facebook: http://facebook.com/gcelente Follow Gerald Celente on Instagram: https://www.instagram.com/geraldcelentetrends Follow Gerald Celente on Gab: http://gab.com/geraldcelente Copyright © 2025 Trends Research Institute. All rights reserved.

Trump's Attacks On Constitutional Liberties!! Real/ ImaginedNews Dateline: Andrew Turner, Skald Crypto Special Guest : Nelson Epega, Brian Benstock, Cindy StumpoSpeaker: Tirah Att, Marty Byrd, TC,, Luis Estrella , Pman, Rachelle O'Neil, Jeremy Greene, Shauna Law, Jedi Law, LS Johnson, Carlos Boulden, Chris Fagbolu, Caleb Seraphin, Chat Chatham,Taylor Jones Our live show gives our listeners the chance to actually hear us perform and even influence the show and gives us the unique opportunity to create a bond with our already captive listeners. The instant feedback – the laughs, the gasps, that sense of connection. They're coming to our show to feel part of a conversation and voice their opinion every time we record a podcast episode. The people that attend our live podcast show have a great time, tell their friends and family and attract some very powerful champions of each spirited DEBATE The NEWS episode. Here at DTN, We DEBATE The News! We Allow You To Present Your Interpretation On Today's Local, National, & World News Topics. Spirited & Informed Discussions Are Encouraged. Engage and Sharpen Your Mind with Intellectual Combat! Live On the Chatter SOCIAL APP: Sat-Sun 9:30 PM - 10:30 PM EST / 6:30 PM - 7:30 PM PST

https://youtu.be/gFXDYaKnCVw Podcast audio: In this episode of The Ayn Rand Institute Podcast, Onkar Ghate and Elan Journo examine Jeff Bezos' decision to reorient The Washington Post's opinion section toward issues of personal and economic freedom. Among the topics covered: How Bezos' move reflects a genuine appreciation for the American ideals that enabled his success; How Ayn Rand's critique of discretionary government power should concern Elon Musk; Why the new opinion section must confront the Trump administration's threats to freedom; How the backlash against Bezos overlooks the reality that business leaders are victims of government controls who ought to defend their rights; The role of the mixed economy in corrupting the American system. Recommended in this podcast are Ayn Rand's essay “America's Persecuted Minority: Big Business” and the resources at ARI's new pro-business initiative, The Atlas Circle. The podcast was recorded on February 26, 2025 and posted on February 28, 2025. Listen and subscribe wherever you get your podcasts. Watch archived podcasts here.

Leftist WaPo Editor Quits In Protest Of "Personal Liberties"Become a supporter of this podcast: https://www.spreaker.com/podcast/radio-baloney-the-richie-baloney-show--4036781/support.

Sunday, March 2, 2025 – Today’s message continues our study of 1 John and is titled “Light Reveals Love.” The Apostle John, known as the Apostle of Love, had a different disposition in his younger years. He and his brother James were nicknamed the “Sons of Thunder” by Jesus due to their hot-tempered and impulsive nature. However, after years of reflecting on Jesus' teachings and experiencing both physical and spiritual maturity, he recognizes that Love is the better way to navigate life. Love is the central theme of today’s message. How we love others is a significant indicator of whether we are genuine followers of Jesus. We live in a world of spiritual darkness; John tells us that we know we are true followers of Christ if we walk in the light and love our fellow brothers and sisters as Christ does. A clear sign of our love is how far we are willing to limit our spiritual liberties to avoid becoming a stumbling block or, in other words, a negative influence in someone else’s life. Scripture warns strongly against those who would cause a weaker or younger believer to stumble and fall away from God's grace. Our Christian liberties come with serious responsibilities and consequences if we live carelessly. Worship and study with us as we are encouraged and challenged in our exploration.

Sunday, March 2, 2025 – Today’s message continues our study of 1 John and is titled “Light Reveals Love.” The Apostle John, known as the Apostle of Love, had a different disposition in his younger years. He and his brother James were nicknamed the “Sons of Thunder” by Jesus due to their hot-tempered and impulsive nature. However, after years of reflecting on Jesus' teachings and experiencing both physical and spiritual maturity, he recognizes that Love is the better way to navigate life. Love is the central theme of today’s message. How we love others is a significant indicator of whether we are genuine followers of Jesus. We live in a world of spiritual darkness; John tells us that we know we are true followers of Christ if we walk in the light and love our fellow brothers and sisters as Christ does. A clear sign of our love is how far we are willing to limit our spiritual liberties to avoid becoming a stumbling block or, in other words, a negative influence in someone else’s life. Scripture warns strongly against those who would cause a weaker or younger believer to stumble and fall away from God's grace. Our Christian liberties come with serious responsibilities and consequences if we live carelessly. Worship and study with us as we are encouraged and challenged in our exploration.

The Rich Zeoli Show- Full Episode (02/26/2025): 3:05pm- On Wednesday, President Donald Trump held his first White House meeting with all appointed cabinet officials. During the meeting, Elon Musk—the head of the Department of Government Efficiency—stated “this is an incredible group of people. I don't think such a talented team has ever been assembled,” calling it “the best cabinet ever.” 3:15pm- While appearing on Fox News, Director of National Intelligence Tulsi Gabbard said she would remove intelligence officials who engaged in vulgar, sexually explicit conversations in government chatrooms. Gabbard explained: “I put out a directive today that they all will be terminated, and their security clearances will be revoked.” 3:20pm- CNN anchor Jake Tapper announced the release of his latest book, “Original Sin: President Biden's Decline, Its Cover-Up, and His Disastrous Choice to Run Again.” But Rich notes Tapper is a hypocrite. During an interview with Lara Trump, Tapper vociferously denied Joe Biden was experiencing any sort of cognitive decline and suggested that people were merely picking on the then-president for suffering from a life-long stutter. 3:40pm- Is the blooming onion at Outback Steakhouse the best appetizer? Rich argues it's thanks to the restaurant chain's use of beef tallow instead of seed oils. Interestingly, Health and Human Services Secretary Robert F. Kennedy Jr. has argued seed oils are less healthy than beef tallow. So, are more restaurants going to start using beef tallow again? 4:05pm- Jeffrey Tucker—Founder, Author, and President at Brownstone Institute—joins The Rich Zeoli Show to discuss his latest op-ed for The Wall Street Journal, “America's Future Depends on DOGE: If Trump and Musk don't succeed in showing the bureaucracy who's boss, it's likely no one ever will.” You can read the full article here: https://www.wsj.com/opinion/americas-future-depends-on-doge-efficiency-overhaul-system-b2875bcd. 4:30pm- On Wednesday, President Donald Trump held his first White House meeting with all appointed cabinet officials. During the meeting, Defense Secretary Pete Hegseth notably pledged to hold people accountable for the U.S. military's disastrous withdrawal from Afghanistan. Health and Human Services Secretary Robert F. Kennedy Jr. addressed a measles outbreak which has resulted in two deaths—but insisted there is no need for a nationwide panic. 4:40pm- Jeff Bezos announced that The Washington Post opinion page will emphasize “personal liberties” and “free markets” in all of its stories moving forward. Bezos offered the paper's opinion editor David Shipley the opportunity to retain his position—however, Shipley declined. Rich wonders, what is so controversial about promoting individual liberty? 4:45pm- Hollywood executive Kathleen Kennedy will be retiring from her position as president of Lucasfilm. Kennedy is, of course, largely responsible for destroying the Star Wars franchise. But is it too late to be saved? 4:55pm- In a post to social media, progressive California Governor Gavin Newsom announced he's starting a new podcast! 5:05pm According to a new study, President Donald Trump has taken 1,009 questions from the press since being sworn in on January 25th. In Barack Obama's first month in office, he took 161 questions—while Joe Biden took 141 in his first month as president. 5:10pm- President Donald Trump announced the creation of a “Gold Card” which will replace the EB-5 immigration program. Commerce Secretary Howard Lutnick said the card will cost $5 million dollars and will encourage non-citizens to bring their successful businesses to the United States. Lutnick noted that if the U.S. sells 200,000 cards, it will amount to $1 trillion which the administration can then use to pay down the national debt. 5:25pm- Rep. Hank Johnson (D-GA)—the Congressman who has fought for “helium equity,” expressed concern about Guam “capsizing,” and called the Tooth Fairy anti-Christian—is back! P ...

The Attorney General is no fan of your gun rights.  HB234 would have forced her to do something if your gun purchases were being tracked by credit card companies.  The Senate killed it.  Also, an update from the SF40 episode--one more prominent Representative that can't seem to tell the truth.

Why is reforming capitalism so essential? In the latest issue of Liberties Quarterly, Tim Wu argues that unregulated capitalism not only leads to economic monopolies, but also drives populist anger and authoritarian politics. In “The Real Road to Serfdom”, Wu advocates for "decentralized capitalism" with distributed economic power, citing examples from Scandinavia and East Asia. Drawing from his experience in the Biden administration's antitrust efforts, he emphasizes the importance of preventing industry concentration. Wu expresses concern about big tech's growing political influence and argues that challenging monopolies is critical for fostering innovation and maintaining economic progress in the United States.Here are the 5 KEEN ON AMERICA takeaways from our interview with Tim Wu:* Historical Parallels: Wu sees concerning parallels between our current era and the 1930s, characterized by concentrated economic power, fragile economic conditions, and the rise of populist leaders. He suggests we're in a period where leaders are moving beyond winning elections to attempting to alter constitutional frameworks.* The Monopoly-Autocracy Connection: Wu argues there's a dangerous cycle where monopolies create economic inequality, which generates populist anger, which then enables authoritarian leaders to rise to power. He cites Hugo Chavez as a pioneer of this modern autocratic model that leaders like Trump have followed.* Decentralized Capitalism: Wu advocates for an economic system with multiple centers of distributed economic power, rather than just a few giant companies accumulating wealth. He points to Denmark, Taiwan, and post-WWII East Asia as successful examples of more balanced economic structures.* Antitrust Legacy: Wu believes the Biden administration's antitrust enforcement efforts have created lasting changes in legal standards and public consciousness that won't be easily reversed. He emphasizes that challenging monopolies is crucial for maintaining innovation and preventing industry stagnation.* Big Tech and Power: Wu expresses concern about big tech companies' growing political influence, comparing it to historical examples like AT&T and IBM. He's particularly worried about AI potentially reinforcing existing power structures rather than democratizing opportunities.Complete Transcript: Tim Wu on The Real Road to SerfdomAndrew Keen: Hello, everybody. We live in very strange times. That's no exaggeration. Yesterday, we had Nick Bryant on the show, the author of The Forever War. He was the BBC's man in Washington, DC for a long time. In our conversation, Nick suggested that we're living in really historic times, equivalent to the fall of the Berlin Wall, 9/11, perhaps even the beginnings of the Second World War.My guest today, like Nick, is a deep thinker. Tim Wu will be very well known to you for many things, including his book, The Attention Merchants. He was involved in the Biden White House, teaches law at Columbia University, and much more. He has a new book coming out later in the year on November 4th, The Age of Extraction. He has a very interesting essay in this issue of Liberties, the quarterly magazine of ideas, called "The Real Road to Serfdom."Tim had a couple of interesting tweets in the last couple of days, one comparing the behavior of President Trump to Germany's 1933 enabling act. And when it comes to Ukraine, Tim wrote, "How does the GOP feel about their president's evident plan to forfeit the Cold War?" Tim Wu is joining us from his home in the village of Manhattan. Tim, welcome. Before we get to your excellent essay in Liberties, how would you historicize what we're living through at the moment?Tim Wu: I think the 1930s are not the wrong way to look at it. Prior to that period, you had this extraordinary concentration of economic power in a very fragile environment. A lot of countries had experienced an enormous crash and you had the rise of populist leaders, with Mussolini being the pioneer of the model. This has been going on for at least 5 or 6 years now. We're in that middle period where it's moving away from people just winning elections to trying to really alter the constitution of their country. So I think the mid-30s is probably about right.Andrew Keen: You were involved in the Biden administration. You were one of the major thinkers when it came to antitrust. Have you been surprised with what's happened since Biden left office? The speed, the radicalness of this Trump administration?Tim Wu: Yes, because I expected something more like the first Trump administration, which was more of a show with a lot of flash but poor execution. This time around, the execution is also poor but more effective. I didn't fully expect that Elon Musk would actually be a government official at this point and that he'd have this sort of vandalism project going on. The fact they won all of the houses of Congress was part of the problem and has made the effort go faster.Andrew Keen: You talk about Musk. We've done many shows on Musk's role in all this and the seeming arrival of Silicon Valley or a certain version of Silicon Valley in Washington, DC. You're familiar with both worlds, the world of big tech and Silicon Valley and Washington. Is that your historical reading that these two worlds are coming together in this second Trump administration?Tim Wu: It's very natural for economic power to start to seek political power. It follows from the basic view of monopoly as a creature that wants to defend itself, and the second observation that the most effective means of self-defense is control of government. If you follow that very simple logic, it stands to reason that the most powerful economic entities would try to gain control of government.I want to talk about the next five years. The tech industry is following the lead of Palantir and Peter Thiel, who were pioneers in thinking that instead of trying to avoid government, they should try to control it. I think that is the obvious move over the next four years.Andrew Keen: I've been reading your excellent essay in Liberties, "The Real Road to Serfdom." When did you write it? It seems particularly pertinent this week, although of course you didn't write it knowing exactly what was going to be happening with Musk and Washington DC and Trump and Ukraine.Tim Wu: I wrote it about two years ago when I got out of the White House. The themes are trying to get at eternal issues about the dangers of economic power and concentrated economic power and its unaccountability. If it made predictions that are starting to come true, I don't know if that's good or bad.Andrew Keen: "The Real Road to Serfdom" is, of course, a reference to the Hayek book "The Road to Serfdom." Did you consciously use that title with reference to Hayek, or was that a Liberties decision?Tim Wu: That was my decision. At that point, and I may still write this, I was thinking of writing a book just called "The Real Road to Serfdom." I am both fascinated and a fan of Hayek in certain ways. I think he nailed certain things exactly right but makes big errors at the same time.To his credit, Hayek was very critical of monopoly and very critical of the role of the state in reinforcing monopoly. But he had an almost naivete about what powerful, unaccountable private economic entities would do with their power. That's essentially my criticism.Andrew Keen: In 2018, you wrote a book, "The Curse of Bigness." And in a way, this is an essay against bigness, but it's written—please correct me if I'm wrong—I read it as a critique of the left, suggesting that there were times in the essay, if you're reading it blind, you could have been reading Hayek in its critique of Marx and centralization and Lenin and Stalin and the Ukrainian famines. Is the message in the book, Tim—is your audience a progressive audience? Are you saying that it's a mistake to rely on bigness, so to speak, the state as a redistributive platform?Tim Wu: Not entirely. I'm very critical of communist planned economies, and that's part of it. But it's mainly a critique of libertarian faith in private economic power or sort of the blindness to the dangers of it.My basic thesis in "The Real Road to Serfdom" is that free market economies will tend to monopolize. Once monopoly power is achieved, it tends to set off a strong desire to extract as much wealth from the rest of the economy as it can, creating something closer to a feudal-type economy with an underclass. That tends to create a huge amount of resentment and populist anger, and democracies have to respond to that anger.The libertarian answer of saying that's fine, this problem will go away, is a terrible answer. History suggests that what happens instead is if democracy doesn't do anything, the state takes over, usually on the back of a populist strongman. It could be a communist, could be fascist, could be just a random authoritarian like in South America.I guess I'd say it's a critique of both the right and the left—the right for being blind to the dangers of concentrated economic power, and the left, especially the communist left, for idolizing the takeover of vital functions by a giant state, which has a track record as bad, if not worse, than purely private power.Andrew Keen: You bring up Hugo Chavez in the essay, the now departed Venezuelan strongman. You're obviously no great fan of his, but you do seem to suggest that Chavez, like so many other authoritarians, built his popularity on the truth of people's suffering. Is that fair?Tim Wu: That is very fair. In the 90s, when Chavez first came to power through popular election, everyone was mystified and thought he was some throwback to the dictators of the 60s and 70s. But he turned out to be a pioneer of our future, of the new form of autocrat, who appealed to the unfairness of the economy post-globalization.Leaders like Hungary's Viktor Orbán, and certainly Donald Trump, are direct descendants of Hugo Chavez in their approach. They follow the same playbook, appealing to the same kind of pain and suffering, promising to act for the people as opposed to the elites, the foreigners, and the immigrants. Chavez is also a cautionary lesson. He started in a way which the population liked—he lowered gas prices, gave away money, nationalized industry. He was very popular. But then like most autocrats, he eventually turned the money to himself and destroyed his own country.Andrew Keen: Why are autocrats like Chavez and perhaps Trump so much better at capturing that anger than Democrats like Joe Biden and Kamala Harris?Tim Wu: People who are outside the system like Chavez are able to tap into resentment and anger in a way which is less diluted by their direct information environment and their colleagues. Anyone who hangs around Washington, DC for a long time becomes more muted and careful. They lose credibility.That said, the fact that populist strongmen take over countries in distress suggests we need to avoid that level of economic distress in the first place and protect the middle class. Happy, contented middle-class countries don't tend to see the rise of authoritarian dictators. There isn't some Danish version of Hugo Chavez in the running right now.Andrew Keen: You bring up Denmark. Denmark always comes up in these kinds of conversations. What's admirable about your essay is you mostly don't fall into the Denmark trap of simply saying, "Why don't we all become like Denmark?" But at the same time, you acknowledge that the Danish model is attractive, suggesting we've misunderstood it or treated it superficially. What can and can't we learn from the Danish model?Tim Wu: American liberals often misunderstand the lesson of Scandinavia and other countries that have strong, prosperous middle classes like Taiwan, Japan, and Korea. In Scandinavia's case, the go-to explanation is that it's just the liberals' favorite set of policies—high taxation, strong social support systems. But I think the structure of those economies is much more important.They have what Jacob Hacker calls very strong "pre-distribution." They've avoided just having a small set of monopolists who make all the money and then hopefully hand it out to other people. It goes back to their land reform in the early 19th century, where they set up a very different kind of economy with a broad distribution of productive assets.If I'm trying to promote a philosophy in this book, it's for people who are fed up with the excesses of laissez-faire capitalism and think it leads to autocracy, but who are also no fans of communism or socialism. Just saying "let people pile up money and we'll tax it later" is not going to work. What you need is an economy structured with multiple centers of distributed economic power.Andrew Keen: The term that seems to summarize that in the essay is "architecture of parity." It's a bit clunky, but is that the best way to sum up your thinking?Tim Wu: I'm working on the terminology. Architecture of equality, parity, decentralized capitalism, distribution—these are all terms trying to capture it. It's more of a 19th century form of Christian or Catholic economics. People are grasping for the right word for an economic system that doesn't rely on just a few giant companies taking money from everybody and hopefully redistributing it. That model is broken and has a dangerous tendency to lead to toxicity. We need a better capitalism. An alternative title for this piece could have been "Saving Capitalism from Itself."Andrew Keen: Your name is most associated with tech and your critique of big tech. Does this get beyond big tech? Are there other sectors of the economy you're interested in fixing and reforming?Tim Wu: Absolutely. Silicon Valley is the most obvious and easiest entry point to talk about concentrated economic power. You can see the dependence on a small number of platforms that have earnings and profits far beyond what anyone imagined possible. But we're talking about an economy-wide, almost global set of problems.Some industries are worse. The meat processing industry in the United States is horrendously concentrated—it takes all the money from farmers, charges us too much for meat, and keeps it for itself. There are many industries where people are looking for something to understand or believe in that's different than socialism but different than this libertarian capitalism that ends up bankrupting people. Tech is the easiest way to talk about it, but not the be-all and end-all of my interest.Andrew Keen: Are there other examples where we're beginning to see decentralized capitalism? The essay was very strong on the critique, but I found fewer examples of decentralized capitalism in practice outside maybe Denmark in the 2020s.Tim Wu: East Asia post-World War II is a strong example of success. While no economy is purely small businesses, although Taiwan comes close, if you look at the East Asian story after World War II, one of the big features was an effort to reform land, give land to peasants, and create a landowning class to replace the feudal system. They had huge entrepreneurism, especially in Korea and Taiwan, less in Japan. This built a strong and prosperous middle and upper middle class.Japan has gone through hard times—they let their companies get too big and they stagnated. But Korea and Taiwan have gone from being third world economies to Taiwan now being wealthier per capita than Japan. The United States is another strong example, vacillating between being very big and very small. Even at its biggest, it still has a strong entrepreneurial culture and sectors with many small entities. Germany is another good example. There's no perfect version, but what I'm saying is that the model of monopolized economies and just having a few winners and hoping that anybody else can get tax payments is really a losing proposition.Andrew Keen: You were on Chris Hayes recently talking about antitrust. You're one of America's leading thinkers on antitrust and were brought into the Biden administration on the antitrust front. Is antitrust then the heart of the matter? Is this really the key to decentralizing capitalism?Tim Wu: I think it's a big tool, one of the tools of managing the economy. It works by preventing industries from merging their way into monopoly and keeps a careful eye on structure. In the same way that no one would say interest rates are the be-all and end-all of monetary policy, when we're talking about structural policy, having antitrust law actively preventing overconcentration is important.In the White House itself, we spent a lot of time trying to get other agencies to prevent their sectors, whether healthcare or transportation, from becoming overly monopolized and extractive. You can have many parts of the government involved—the antitrust agencies are key, but they're not the only solution.Andrew Keen: You wrote an interesting piece for The Atlantic about Biden's antitrust initiatives. You said the outgoing president's legacy of revived antitrust enforcement won't be easy to undo. Trump is very good at breaking things. Why is it going to be hard to undo? Lina Khan's gone—the woman who seems to unite all of Silicon Valley in their dislike of her. What did Biden do to protect antitrust legislation?Tim Wu: The legal patterns have changed and the cases are ongoing. But I think more important is a change of consciousness and ideology and change in popular support. I don't think there is great support for letting big tech do whatever they want without oversight. There are people who believe in that and some of them have influence in this administration, but there's been a real change in consciousness.I note that the Federal Trade Commission has already announced that it's going to stick with the Biden administration's merger rules, and my strong sense is the Department of Justice will do the same. There are certain things that Trump did that we stuck with in the Biden administration because they were popular—the most obvious being the turn toward China. Going back to the Bush era approach of never bothering any monopolies, I just don't think there's an appetite for it.Andrew Keen: Why is Lina Khan so unpopular in Silicon Valley?Tim Wu: It's interesting. I'm not usually one to attribute things to sexism, but the Justice Department brought more cases against big tech than she did. Jonathan Kanter, who ran antitrust at Justice, won the case against Google. His firm was trying to break up Google. They may still do it, but somehow Lina Khan became the face of it. I think because she's young and a woman—I don't know why Jonathan Kanter didn't become the symbol in the same way.Andrew Keen: You bring up the AT&T and IBM cases in the US tech narrative in the essay, suggesting that we can learn a great deal from them. What can we learn from those cases?Tim Wu: The United States from the 70s through the 2010s was an extraordinarily innovative place and did amazing things in the tech industry. An important part of that was challenging the big IBM and AT&T monopolies. AT&T was broken into eight pieces. IBM was forced to begin selling its software separately and opened up the software markets to what became a new software industry.AT&T earlier had been forced to license the transistor, which opened up the semiconductor industry and to some degree the computing industry, and had to stay out of computing. The government intervened pretty forcefully—a form of industrial policy to weaken its tech monopolies. The lesson is that we need to do the same thing right now.Some people will ask about China, but I think the United States has always done best when it constantly challenges established power and creates room for entrepreneurs to take their shot. I want very much for the new AI companies to challenge the main tech platforms and see what comes of that, as opposed to becoming a stagnant industry. Everyone says nothing can become stagnant, but the aerospace industry was pretty quick-moving in the 60s, and now you have Boeing and Airbus sitting there. It's very easy for a tech industry to stagnate, and attacking monopolists is the best way to prevent that.Andrew Keen: You mentioned Google earlier. You had an interesting op-ed in The New York Times last year about what we should do about Google. My wife is head of litigation at Google, so I'm not entirely disinterested. I also have a career as a critic of Google. If Kent Walker was here, he would acknowledge some of the things he was saying. But he would say Google still innovates—Google hasn't become Boeing. It's innovating in AI, in self-driving cars, it's shifting search. Would he be entirely wrong?Tim Wu: No, he wouldn't be entirely wrong. In the same way that IBM kept going, AT&T kept going. What you want in tech industries is a fair fight. The problem with Google isn't that they're investing in AI or trying to build self-driving cars—that's great. The problem is that they were paying over $20 billion a year to Apple for a promise not to compete in search. Through control of the browsers and many other things, they were trying to make sure they could never be dislodged.My view of the economics is monopolists need to always be a little insecure. They need to be in a position where they can be challenged. That happens—there are companies who, like AT&T in the 70s or 60s, felt they were immune. It took the government to make space. I think it's very important for there to be opportunities to challenge the big guys and try to seize the pie.Andrew Keen: I'm curious where you are on Section 230. Google won their Supreme Court case when it came to Section 230. In this sense, I'm guessing you view Google as being on the side of the good guys.Tim Wu: Section 230 is interesting. In the early days of the Internet, it was an important infant industry protection. It was an insulation that was vital to get those little companies at the time to give them an opportunity to grow and build business models, because if you're being sued by billions of people, you can't really do too much.Section 230 was originally designed to protect people like AOL, who ran user forums and had millions of people discussing—kind of like Reddit. I think as Google and companies like Facebook became active in promoting materials and became more like media companies, the case for an absolutist Section 230 became a lot weaker. The law didn't really change but the companies did.Andrew Keen: You wrote the essay "The Real Road to Serfdom" a couple of years ago. You also talked earlier about AI. There's not a lot of AI in this, but 50% of all the investment in technology over the last year was in AI, and most of that has gone into these huge platforms—OpenAI, Anthropic, Google Gemini. Is AI now the central theater, both in the Road to Serfdom and in liberating ourselves from big tech?Tim Wu: Two years ago when I was writing this, I was determined not to say anything that would look stupid about AI later. There's a lot more on what I think about AI in my new book coming in November.I see AI as a classic potential successor technology. It obviously is the most significant successor to the web and the mass Internet of 20 years ago in terms of having potential to displace things like search and change the way people do various forms of productivity. How technology plays out depends a lot on the economic structure. If you think about a technology like the cotton gin, it didn't automatically lead to broad flourishing, but reinforced plantation slavery.What I hope happens with AI is that it sets off more competition and destabilization for some of the tech platforms as opposed to reinforcing their advantage and locking them in forever. I don't know if we know what's going to happen right now. I think it's extremely important that OpenAI stays separate from the existing tech companies, because if this just becomes the same players absorbing technology, that sounds a lot like the darker chapters in US tech history.Andrew Keen: And what about the power of AI to liberate ourselves from our brain power as the next industrial revolution? When I was reading the essay, I thought it would be a very good model, both as a warning and in terms of offering potential for us to create this new architecture of parity. Because the technology in itself, in theory at least, is one of parity—one of democratizing brainpower.Tim Wu: Yes, I agree it has extraordinary potential. Things can go in two directions. The Industrial Revolution is one example where you had more of a top-down centralization of the means of production that was very bad for many people initially, though there were longer-term gains.I would hope AI would be something more like the PC revolution in the 80s and 90s, which did augment individual humanity as opposed to collective enterprise. It allowed people to do things like start their own travel agency or accounting firm with just a computer. I am interested and bullish on the potential of AI to empower smaller units, but I'm concerned it will be used to reinforce existing economic structures. The jury's out—the future will tell us. Just hoping it's going to make humanity better is not going to be the best answer.Andrew Keen: When you were writing this essay, Web3 was still in vogue then—the idea of blockchain and crypto decentralizing the economy. But I didn't see any references to Web3 and the role of technology in democratizing capitalism in terms of the architecture of corporations. Are you skeptical of the Web3 ideology?Tim Wu: The essay had its limits since I was also talking about 18th century Denmark. I have a lot more on blockchain and Web3 in the book. The challenge with crypto and Bitcoin is that it both over-promises and delivers something. I've been very interested in crypto and blockchain for a long time. The challenge it's had is constantly promising to decentralize great systems and failing, then people stealing billions of dollars and ending up in prison.It has a dubious track record, but it does have this core potential for a certain class of people to earn money. I'm always in favor of anything that is an alternative means of earning money. There are people who made money on it. I just think it's failed to execute on its promises. Blockchain in particular has failed to be a real challenge to web technologies.Andrew Keen: As you say, Hayek inspired the book and in some sense this is intellectual. The father of decentralization in ideological terms was E.F. Schumacher. I don't think you reference him, but do you think there has been much thinking since Schumacher on the value of smallness and decentralized architectures? What do people like yourself add to what Schumacher missed in his critique of bigness?Tim Wu: Schumacher is a good example. Rawls is actually under-recognized as being interested in these things. I see myself as writing in the tradition of those figures and trying to pursue a political economy that values a more balanced economy and small production.Hopefully what I add is a level of institutional experience and practicality that was missing. Rawls is slightly unfair because he's a philosopher, but his model doesn't include firms—it's just individuals. So it's all about balancing between poor people and rich people when obviously economic power is also held by corporations.I'm trying to create more flesh on the bones of the "small is beautiful" philosophy and political economy that is less starry-eyed and more realistic. I'm putting forward the point that you're not sacrificing growth and you're taking less political risk with a more balanced economy. There's an adulation of bigness in our time—exciting big companies are glamorous. But long-term prosperity does better when you have more centers, a more balanced system. I'm not an ultra-centralist suggesting we should live in mud huts, but I do think the worship of monopoly is very similar to the worship of autocracy and is dangerous.Andrew Keen: Much to discuss. Tim Wu, thank you so much. The author of "The Real Road to Serfdom," fascinating essay in this month's issue of Liberties. I know "The Age of Extraction" will be coming out on November 10th.Tim Wu: In England and US at the same time.Andrew Keen: We'll get you back on the show. Fascinating conversation, Tim. Thank you so much.Hailed as the “architect” of the Biden administration's competition and antitrust policies, Tim Wu writes and teaches about private power and related topics. First known for coining the term “net neutrality” in 2002, in recent years Wu has been a leader in the revitalization of American antitrust and has taken a particular focus on the growing power of the big tech platforms. In 2021, he was appointed to serve in the White House as special assistant to the president for technology and competition policy. A professor at Columbia Law School since 2006, Wu has also held posts in public service. He was enforcement counsel in the New York Attorney General's Office, worked on competition policy for the National Economic Council during the Barack Obama administration, and worked in antitrust enforcement at the Federal Trade Commission. In 2014, Wu was a Democratic primary candidate for lieutenant governor of New York. In his most recent book, The Curse of Bigness: Antitrust in the New Gilded Age (2018), he argues that corporate and industrial concentration can lead to the rise of populism, nationalism, and extremist politicians. His previous books include The Attention Merchants: The Epic Scramble to Get Inside Our Heads (2016), The Master Switch: The Rise and Fall of Information Empires (2010), and Who Controls the Internet?: Illusions of a Borderless World (2006), which he co-authored with Jack Goldsmith. Wu was a contributing opinion writer for The New York Times and also has written for Slate, The New Yorker, and The Washington Post. He once explained the concept of net neutrality to late-night host Stephen Colbert while he rode a rollercoaster. He has been named one of America's 100 most influential lawyers by the National Law Journal; has made Politico's list of 50 most influential figures in American politics (more than once); and has been included in the Scientific American 50 of policy leadership. Wu is a member of the American Academy of Arts and Sciences. He served as a law clerk for Justice Stephen Breyer of the U.S. Supreme Court and Judge Richard Posner of the U.S. Court of Appeals for the 7th Circuit.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children.Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

Send us a textIf you are interested in the Daily Bible Devotional, you can find it at the links below: Amazon - (paperback, hardcover, and Kindle)Spiritbuilding.com - (premium quality paperback)Youtube Video Introducing the ContentFeel free to reach out with any questions: emersonk78@me.comSponsors:  Jon Cunningham, Owner, Cunningham Financial GroupWebsite:  www.cunninghamfinancialgroup.com   Phone:  205-326-7364Tyler Cain, Senior Loan Officer, Statewide MortgageWebsites: https://statewidemortgage.com/https://tylercain.floify.com/Phone: 813-380-8487FIVE QUESTIONS from the end of the episode:"The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light. Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. But put on the Lord Jesus Christ, and make no provisions for the flesh in regard to its lusts" Romans 13:12-14.1) Will this promote or encourage drinking, unholy behavior, or compromising circumstances?2) Will this open the door to, or make more accessible, sexual sin, fornication, or adultery?   3) Will this place immodestly, indecent movements, or questionable contact right in front of me?4) Will this become an unnecessary situation where I may send a confusing message about living for Jesus?5) Will this be something I feel safe about, but that I openly admit would be dangerous for others? 

Hello Tribe and welcome back.Liz Martin is the author of the critically acclaimed bookStill Standing and our very special guest today.Born in the Liberties, Dublin in 1967, Liz went to the Holy Faith Convent school in The Coombe. From a very early age she knew the importance of education and was often found tucked away in Kevin Street library with her nose in a book. At age 19, a letter arrived from Mountjoy Prison from Liz's then boyfriend letting her know he had tested HIV positive. It is a difficult relationship but it was hard to leave. However, in 1991, she found the courage to finally leave Dublin and with the help of Women's Aid Liz settles down in a house with a barn in a rural part of County Galway. Liz and the children are happy. During winter that year, Liz becomes ill and asks her GP to do a HIV antibody test. The results come back positive. Her world falls apart once more as one by one her children are tested until it comes to her new born baby. The GP calls him a “miracle baby” as he too returns with a negative result. Liz reaches out toAIDS WEST, a support organisation. She joins a peer support group and finds other positive friends. Liz shares here incredible story of strength, resilience, and triumph in the face of adversity during this episode. Love,Veda and Robbie.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Poz Vibe Podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ is a⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Veda⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Lady and⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Robbie Lawlor⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ production.Big thanks to ⁠our sponsors ⁠⁠⁠⁠⁠⁠Dublin Pride ⁠⁠⁠⁠⁠⁠who make this series possible. We'd also like to thank The Boiler House, Man 2 Man, Gay Health Network and The George for all their help and support.Episodes are produced by Veda and Robbie with production assistance and editing by ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Esther O'Moore Donohoe⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Artwork, social media assets and⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ merch⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ all created by the fragrantLavender The Queen.⁠⁠ ⁠⁠⁠⁠

Send us a textIf you are interested in the Daily Bible Devotional, you can find it at the links below: Amazon - (paperback, hardcover, and Kindle) Spiritbuilding.com - (premium quality paperback) Youtube Video Introducing the Content Feel free to reach out with any questions: emersonk78@me.com Sponsors:  Jon Cunningham, Owner, Cunningham Financial Group Website:  www.cunninghamfinancialgroup.com    Phone:  205-326-7364 Tyler Cain, Senior Loan Officer, Statewide Mortgage Websites: https://statewidemortgage.com/ https://tylercain.floify.com/ Phone: 813-380-8487We must obey the commandments of Jesus and the principles taught by Him and by His apostles and prophets. We answer to Him, and our salvation and hope is found IN HIM. It is not found anywhere else, not within us, not in men, churches, or movements. Therefore, none of those have the right to make the salvation rule for your life: only Jesus. Colossians 2 warns against Judaizing teachers, and gnostics, trying to implement sectarian and legalistic rules upon the people, teaching extreme conservatism as some form of holiness. But they had no right. Many decisions are yours to weigh, build a conscience around, and make. But, this freedom must be wielded with care. There are a couple of important laws that should govern you, even when you have the biblical right to do something, even when others cannot tell you not to. What are they? Let's dig in on one, the most vital one, today, and come back next week for the second. 

How do you create limited, but at the same time, strong and effective government?  In tackling this problem, our Founders relied on three branches with each branch having strong offensive and defensive weapons to use against the other branches' possible encroachments.  The Founders understood an ineffective government is just as dangerous to liberty as an authoritarian government.  They wanted a strong executive branch but didn't want that power concentrated in one person to devolve into tyranny.  To walk us through this fascinating topic, we are pleased to welcome Savannah Eccles Johnston. She is an assistant professor of political science at Salt Lake Community College and host of the podcast “This Constitution.”

Recorded live at Beta Festival '24 in Dublin's Liberties, The Culture File Debate brings together artists Basil Al-Rawi and Conan McIvor, researcher Dr Autumn Brown and historian Ciaran Wallace to explore how we preserve and reimagine our cultural archives in a world of digital tools.

Cities are fraught sites in the national imagination, turned into identity markers when “urban” and “rural” indicate tastes rather than places. Cities bring chaos, draining the lifeblood of the nation like a tick draws blood from its host, to paraphrase Thomas Jefferson's anti-urban polemics, which might have been written during any election year—centuries or months ago. Racism and anti-urbanism were born conjoined during the Revolution. Like their Atlantic coastal counterparts in the US North, Southern cities —similarly polyglot and cosmopolitan—resist the dominant, mutually inclusive prejudices of the nation that fails to contain them on its eroding, flooding coasts. Captive City: Meditations on Slavery in the Urban South (University of Pennsylvania Press, 2024) explores the paths of slavery in coastal cities, arguing that captivity haunts the “hospitality” cultures of Charleston, New Orleans, Savannah, and Baltimore. It is not a history of urban slavery, but a literary reflection that argues for coastal cities as a distinct region that scrambles time, resisting the “post” in postindustrial and the “neo” in neoliberalism. Jennie Lightweis-Goff offers a cultural exploration bound by American literature, especially life-writing by the enslaved, as well as compelling reassessments of works by canonical writers such as Frederick Douglass, Harriet Jacobs, and Hector St. John de Crevecoeur. Lightweis-Goff reveals how the preserved yet fragile landscapes of these cities are haunted—not simply by the ghost tours that are signature stops for travelers in their historic districts—but by the echoes of slavery in their economies and built environments. Jennie Lightweis-Goff is a scholar, lyric essayist, and, most essentially, a New Orleans flâneur. She is the author of two scholarly books, Blood at the Root and Captive City. Her essays have appeared in the major journals of U.S. literature, including Signs, American Literature, Mississippi Quarterly, minnesota review, and south. Her creative nonfiction has appeared in The Los Angeles Review of Books, The Point, Liberties, and at her Substack, The Butcher's Darling, where she writes on grief, precarious labor, sobriety, and intellectual work that was "born in the back of the house." Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Cities are fraught sites in the national imagination, turned into identity markers when “urban” and “rural” indicate tastes rather than places. Cities bring chaos, draining the lifeblood of the nation like a tick draws blood from its host, to paraphrase Thomas Jefferson's anti-urban polemics, which might have been written during any election year—centuries or months ago. Racism and anti-urbanism were born conjoined during the Revolution. Like their Atlantic coastal counterparts in the US North, Southern cities —similarly polyglot and cosmopolitan—resist the dominant, mutually inclusive prejudices of the nation that fails to contain them on its eroding, flooding coasts. Captive City: Meditations on Slavery in the Urban South (University of Pennsylvania Press, 2024) explores the paths of slavery in coastal cities, arguing that captivity haunts the “hospitality” cultures of Charleston, New Orleans, Savannah, and Baltimore. It is not a history of urban slavery, but a literary reflection that argues for coastal cities as a distinct region that scrambles time, resisting the “post” in postindustrial and the “neo” in neoliberalism. Jennie Lightweis-Goff offers a cultural exploration bound by American literature, especially life-writing by the enslaved, as well as compelling reassessments of works by canonical writers such as Frederick Douglass, Harriet Jacobs, and Hector St. John de Crevecoeur. Lightweis-Goff reveals how the preserved yet fragile landscapes of these cities are haunted—not simply by the ghost tours that are signature stops for travelers in their historic districts—but by the echoes of slavery in their economies and built environments. Jennie Lightweis-Goff is a scholar, lyric essayist, and, most essentially, a New Orleans flâneur. She is the author of two scholarly books, Blood at the Root and Captive City. Her essays have appeared in the major journals of U.S. literature, including Signs, American Literature, Mississippi Quarterly, minnesota review, and south. Her creative nonfiction has appeared in The Los Angeles Review of Books, The Point, Liberties, and at her Substack, The Butcher's Darling, where she writes on grief, precarious labor, sobriety, and intellectual work that was "born in the back of the house." Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Cities are fraught sites in the national imagination, turned into identity markers when “urban” and “rural” indicate tastes rather than places. Cities bring chaos, draining the lifeblood of the nation like a tick draws blood from its host, to paraphrase Thomas Jefferson's anti-urban polemics, which might have been written during any election year—centuries or months ago. Racism and anti-urbanism were born conjoined during the Revolution. Like their Atlantic coastal counterparts in the US North, Southern cities —similarly polyglot and cosmopolitan—resist the dominant, mutually inclusive prejudices of the nation that fails to contain them on its eroding, flooding coasts. Captive City: Meditations on Slavery in the Urban South (University of Pennsylvania Press, 2024) explores the paths of slavery in coastal cities, arguing that captivity haunts the “hospitality” cultures of Charleston, New Orleans, Savannah, and Baltimore. It is not a history of urban slavery, but a literary reflection that argues for coastal cities as a distinct region that scrambles time, resisting the “post” in postindustrial and the “neo” in neoliberalism. Jennie Lightweis-Goff offers a cultural exploration bound by American literature, especially life-writing by the enslaved, as well as compelling reassessments of works by canonical writers such as Frederick Douglass, Harriet Jacobs, and Hector St. John de Crevecoeur. Lightweis-Goff reveals how the preserved yet fragile landscapes of these cities are haunted—not simply by the ghost tours that are signature stops for travelers in their historic districts—but by the echoes of slavery in their economies and built environments. Jennie Lightweis-Goff is a scholar, lyric essayist, and, most essentially, a New Orleans flâneur. She is the author of two scholarly books, Blood at the Root and Captive City. Her essays have appeared in the major journals of U.S. literature, including Signs, American Literature, Mississippi Quarterly, minnesota review, and south. Her creative nonfiction has appeared in The Los Angeles Review of Books, The Point, Liberties, and at her Substack, The Butcher's Darling, where she writes on grief, precarious labor, sobriety, and intellectual work that was "born in the back of the house." Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Cities are fraught sites in the national imagination, turned into identity markers when “urban” and “rural” indicate tastes rather than places. Cities bring chaos, draining the lifeblood of the nation like a tick draws blood from its host, to paraphrase Thomas Jefferson's anti-urban polemics, which might have been written during any election year—centuries or months ago. Racism and anti-urbanism were born conjoined during the Revolution. Like their Atlantic coastal counterparts in the US North, Southern cities —similarly polyglot and cosmopolitan—resist the dominant, mutually inclusive prejudices of the nation that fails to contain them on its eroding, flooding coasts. Captive City: Meditations on Slavery in the Urban South (University of Pennsylvania Press, 2024) explores the paths of slavery in coastal cities, arguing that captivity haunts the “hospitality” cultures of Charleston, New Orleans, Savannah, and Baltimore. It is not a history of urban slavery, but a literary reflection that argues for coastal cities as a distinct region that scrambles time, resisting the “post” in postindustrial and the “neo” in neoliberalism. Jennie Lightweis-Goff offers a cultural exploration bound by American literature, especially life-writing by the enslaved, as well as compelling reassessments of works by canonical writers such as Frederick Douglass, Harriet Jacobs, and Hector St. John de Crevecoeur. Lightweis-Goff reveals how the preserved yet fragile landscapes of these cities are haunted—not simply by the ghost tours that are signature stops for travelers in their historic districts—but by the echoes of slavery in their economies and built environments. Jennie Lightweis-Goff is a scholar, lyric essayist, and, most essentially, a New Orleans flâneur. She is the author of two scholarly books, Blood at the Root and Captive City. Her essays have appeared in the major journals of U.S. literature, including Signs, American Literature, Mississippi Quarterly, minnesota review, and south. Her creative nonfiction has appeared in The Los Angeles Review of Books, The Point, Liberties, and at her Substack, The Butcher's Darling, where she writes on grief, precarious labor, sobriety, and intellectual work that was "born in the back of the house." Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Cities are fraught sites in the national imagination, turned into identity markers when “urban” and “rural” indicate tastes rather than places. Cities bring chaos, draining the lifeblood of the nation like a tick draws blood from its host, to paraphrase Thomas Jefferson's anti-urban polemics, which might have been written during any election year—centuries or months ago. Racism and anti-urbanism were born conjoined during the Revolution. Like their Atlantic coastal counterparts in the US North, Southern cities —similarly polyglot and cosmopolitan—resist the dominant, mutually inclusive prejudices of the nation that fails to contain them on its eroding, flooding coasts. Captive City: Meditations on Slavery in the Urban South (University of Pennsylvania Press, 2024) explores the paths of slavery in coastal cities, arguing that captivity haunts the “hospitality” cultures of Charleston, New Orleans, Savannah, and Baltimore. It is not a history of urban slavery, but a literary reflection that argues for coastal cities as a distinct region that scrambles time, resisting the “post” in postindustrial and the “neo” in neoliberalism. Jennie Lightweis-Goff offers a cultural exploration bound by American literature, especially life-writing by the enslaved, as well as compelling reassessments of works by canonical writers such as Frederick Douglass, Harriet Jacobs, and Hector St. John de Crevecoeur. Lightweis-Goff reveals how the preserved yet fragile landscapes of these cities are haunted—not simply by the ghost tours that are signature stops for travelers in their historic districts—but by the echoes of slavery in their economies and built environments. Jennie Lightweis-Goff is a scholar, lyric essayist, and, most essentially, a New Orleans flâneur. She is the author of two scholarly books, Blood at the Root and Captive City. Her essays have appeared in the major journals of U.S. literature, including Signs, American Literature, Mississippi Quarterly, minnesota review, and south. Her creative nonfiction has appeared in The Los Angeles Review of Books, The Point, Liberties, and at her Substack, The Butcher's Darling, where she writes on grief, precarious labor, sobriety, and intellectual work that was "born in the back of the house." Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

It has been another tough year for restaurant and café owners – according to the Restaurant Association of Ireland, two venues a day are closing as businesses struggle to make ends meet amid rising inflation and a spike in payroll costs. On this week's episode of Inside Business, host Ciarán Hancock is joined by Vanessa Murphy, co-owner of Las Tapas de lola on Camden Street in Dublin's city centre, and Aisling Rogerson, owner of the popular Fumbally café and bakery in Dublin's Liberties. They discuss their trading struggles post-Covid, rising prices and menu changes, the challenges of recruiting and retaining staff, and how they have changed their trading hours to reflect the altered dining habits of customers.Produced by John Casey with JJ Vernon on sound. Hosted on Acast. See acast.com/privacy for more information.

On June 18th, 1875 a warehouse full of thousands of casks of whiskey caught fire in the Liberties area of Dublin causing a river of flaming whiskey to pour down the streets, often up to six inches deep.  While the fire did a great deal of damage, it most regrettably caused the deaths of 13 people.  However, none died from the effects of the fire itself.  They instead died of acute alcohol poisoning from drinking too much from the flood of whiskey they found.

Chris Ingstad is the President of Iowans for Tax Relief Foundation and an 8th generation Iowan. He joins the Forgotten America podcast to discuss life in Iowa. Chris explains why he hasn't seriously considered leaving the state despite its harsh winters, and he talks about the food, culture, economy, and heritage of the Hawkeye state. Additional Resources Follow Chris's work at Iowans for Taxpayer Relief Foundation: https://itrfoundation.org/staff/ Grant Wood and American Gothic: https://en.wikipedia.org/wiki/Grant_Wood University of Iowa Writer's Workshop: https://writersworkshop.uiowa.edu/ Field of Dreams: https://www.imdb.com/title/tt0097351/ “Our liberties we prize, and our rights we will maintain.” -  Iowa State Motto  https://publications.iowa.gov/135/1/profile/8-1.html#:~:text=On%20the%20white%20center%20stripe,in%20red%20below%20the%20streamers Okoboji, Iowa https://vacationokoboji.com/     Garrett Ballengee, Host President & CEO - @gballeng Cardinal Institute for West Virginia Policy   Amanda Kieffer, Executive Producer Vice President of Communications & Strategy - @akieffer13  Cardinal Institute for West Virginia Policy   Nate Phipps, Editor & Producer - @Aviv5753   Follow: YouTube, Twitter, Facebook, LinkedIn, Instagram Support: Donate, Newsletter

Listen to the rest of this premium episode by subscribing at patreon.com/knowyourenemy!In our first episode after the 2024 elections, we briefly considered what the results revealed about how Donald Trump won, and why Kamala Harris lost, before discussing what Trump's first picks for his White House staff and Cabinet meant for his second terms as president. This conversation is different—a proper "post-mortem" of the results and a bit of a group therapy, mixed with wide-ranging reflections on what it all says about the state of Democratic Party, the country, and perhaps even our souls. Topics include: a (long) list of all the reasons that might account for Harris's defeat, the deranged attempt to keep Biden as the nominee despite his obvious decline, the Democrats' decades-long defensiveness on "cultural issues," why Trump's felony convictions didn't seem to hurt his campaign, the lost promise of 2020 and a politics of care and solidarity, the debate over "Bidenomics," and much more!One small note: we mention the controversy over Harris not appearing on Joe Rogan's podcast, and after we recorded further reporting came out on the decision. Rather than re-recording that section or deleting it altogether, we thought we'd keep it in, with listeners determining for themselves what explanation makes the most sense.Sources:Zack Beauchamp, "The Global Trend that Pushed Donald Trump to Victory," Vox, Nov 6, 2024Shane Goldmacher, Maggie Haberman, and Jonathan Swan, "How Trump Won, and How Harris Lost," New York Times, Nov 7, 2024Matthew Sitman, "The Morning After," Liberties, Nov 7, 2024Gabe Winant, "Exit Right," Dissent, Nov 8, 2024Tim Barker, "Dealignment," Sidecar, Nov 11, 2024Sam Adler-Bell, "Can Liberalism Stop Being So Darn...Liberal?" New Republic, June 20, 2024

Garland Nixon

As the reality of Donald Trump's decisive victory sets in, we wanted to talk to Politico's Ian Ward, who's done some of the very best reporting on post-liberal intellectuals, JD Vance, and MAGA-world, in addition to spending time on the campaign trail this fall. After breaking down the results of the presidential election, we discuss Vance's role in the campaign, his standing with Trump, and friendship with Don Jr.; how the Trump transition is taking shape and who's likely to influence his decisions at the start of his second term; whether Project 2025 will actually be implemented; if the Republican Party will actually govern in a pro-worker way; and much more! Sources:Ian Ward, "Trump Loves Her. His Allies Don't Trust Her," Politico, Oct 25, 2024— "What the Mainstream Media Can Learn from 'Bro Podcasters,'" Politico, Oct 24, 2024— "The Seven Thinkers and Groups That Have Shaped JD Vance's Unusual Worldview," Politico, July 18, 2024— "Is There Something More Radical than MAGA?" Politico, Mar 15, 2024— "The Socialists Who Love Talking to Conservatives," Politico, Feb 4, 2022Sam Adler-Bell, "The Shadow War to Determine the Next Trump Administration," NYT, Jan 10, 2024Matthew Sitman, "The Morning After," Liberties, Nov 7, 2024...and don't forget to subscribe to Know Your Enemy on Patreon for access to all of our bonus episodes!

Garland Nixon

Garland Nixon

Garland Nixon

Garland Nixon

3.53  – Wellum  Interview Show Notes   Timestamps ·      00:43 – Intro ·      03:50 – What Is Dr. Wellum Attempting to Do With This Piece? ·      06:14 – How Do We Understand What an Evangelical is in This Political Age? ·      10:38 – Is Being Defined by the Bebbington Quadrilateral Enough for Evangelicals? ·      13:58 – Cultural Accommodations ·      19:54 – Being Quiet and Unclear ·      22:58 – The Need to Be ‘Cool' in Today's Evangelicalism ·      29:08 – David Wells and His Cultural Critique ·      36:57 – Dr. Wellum's List ·      39:30 – Being Faithful to Preach the Word of God in Private and Public Matters ·      46:29 – Evangelicals Taking for Granted their Freedoms and Liberties ·      58:20 – Personal Peace and Affluence, and Not Being ‘Lulled to Sleep' ·      1:05:37 – Encouragements for Congregations in this Season ·      1:09:07 - Outro   Resources to Click ·      Till Kingdom Come Conference at Christ Bible Church ·      “The Three Worlds of Evangelicalism” – Aaron Renn ·      Quote from Ronald Reagan's “Encroaching Control” Speech ·      “Baptist Press Initial Reporting on Roe v. Wade” – Trevin Wax ·      “American Psychological Association Reiterates Support for Same-Sex Marriage” – APA ·      “Resolution 9 and the Southern Baptist Convention” – Tom Ascol ·      Give to Support the Work   Books to Read ·      Life in the Negative World – Aaron Renn ·      Democracy in America – Alexis de Tocqueville ·      No Place For Truth: or Whatever Happened to Evangelical Theology – David F. Wells ·      God in the Wasteland: The Reality of Truth in a World of Fading Dreams – David F. Wells ·      Losing Our Virtue: Why the Church Must Recover Its Moral Vision – David F. Wells ·      Above All Earthly Pow'rs: Christ in a Postmodern World – David F. Wells ·      The Courage to Be Protestant: Reformation Faith in Today's World – David F. Wells ·      A Secular Age – Charles Taylor

Garland Nixon

Full description with topics by timecode to followFind out more about the show and where you can watch it at TheDavidKnightShow.comIf you would like to support the show and our family please consider subscribing monthly here: SubscribeStar https://www.subscribestar.com/the-david-knight-showOr you can send a donation throughMail: David Knight POB 994 Kodak, TN 37764Zelle: @DavidKnightShow@protonmail.comCash App at: $davidknightshowBTC to: bc1qkuec29hkuye4xse9unh7nptvu3y9qmv24vanh7Money should have intrinsic value AND transactional privacy: Go to DavidKnight.gold for great deals on physical gold/silverFor 10% off Gerald Celente's prescient Trends Journal, go to TrendsJournal.com and enter the code KNIGHTBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-david-knight-show--2653468/support.

Full description with topics by timecode to followFind out more about the show and where you can watch it at TheDavidKnightShow.comIf you would like to support the show and our family please consider subscribing monthly here: SubscribeStar https://www.subscribestar.com/the-david-knight-showOr you can send a donation throughMail: David Knight POB 994 Kodak, TN 37764Zelle: @DavidKnightShow@protonmail.comCash App at: $davidknightshowBTC to: bc1qkuec29hkuye4xse9unh7nptvu3y9qmv24vanh7Money should have intrinsic value AND transactional privacy: Go to DavidKnight.gold for great deals on physical gold/silverFor 10% off Gerald Celente's prescient Trends Journal, go to TrendsJournal.com and enter the code KNIGHTBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-real-david-knight-show--5282736/support.

How do you steward your influence? This is a valuable question for every Christian. If you've been called out of darkness into His marvelous light, that is your platform to display His goodness. You have influence, even if you're not a public figure, and others are watching. The Perrys discuss what it looks like to steward your time, finances, resources and relationships too. This Episode of With The Perrys is Sponsored by: https://www.covenanteyes.com — Try Victory by Covenant Eyes FREE for 30 days with promo code PERRYS! Subscribe to the Perrys' newsletter.To support the work of the Perrys, donate via PayPal.To advertise with the Perrys, visit WithThePerrys.com/Partner.www.withtheperrys.comwww.jackiehillperry.comwww.preston-perry.com